28 Rules Group
Commentary on Rule XIII Part I 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.
The following comments were not included in last month’s Commentary on Rule XIII for Applicants, yet technically, they referred to pages in R&I which preceded the pages dealt with in that Commentary
1. The Rules are progressively deepening. The last seven Rules are written especially for initiates and very much concern the Spirit aspect.
2. A few preliminary thoughts will be offered in relation to the Rule. The ideas will be developed as we make our way through the Tibetan’s rather lengthy exposition.
Let the group get ready to reveal the hidden mystery.
3. We no longer speak of what the individual should do. Those who adhere to this Rule with understanding are immersed in group consciousness.
4. Presumably, the “hidden mystery” deals with issues that concern the spiritual triad, the Monad and Shamballa.
Let the group demonstrate the higher meaning of the lessons learnt, and these are four and yet are one.
5. The “lessons learnt” refer to four lessons presented in Rule XIII for Applicants—itself, a difficult Rule to assimilate.
6. We will have to explain the relationship of the four to the one. The pyramid is suggested. The square base is synthesized in the elevated point of the pyramid. The lower quaternary is gathered into the soul, the higher life.
Let the group understand the Law of Synthesis, of unity and fusion;
7. Each of these three—synthesis, unity and fusion—will have to be differentiated. “Synthesis” is of the Spirit; “unity” pertains to both the Spirit and the soul; “fusion” pertains to the merging of the higher and the lower—often soul and personality but also spiritual triad and soul-infused personality.
let the threefold mode of working with that which is dynamic carry the group together towards the Higher Three where the Will of God holds sway;
8. The Spiritual Will is that which is dynamic. The “Higher Three” can be variously interpreted as there are a number of elevated trinities. The three Buddhas of Activity are certainly a relevant “Higher Three” in this context.
9. Obviously, the Will of God holds sway upon the higher planes and, focally, within Shamballa.
let Transfiguration follow Transformation, and may Transmutation disappear.
10. We are dealing with three great states of change through which all disciples and initiates must pass. Transfiguration is the highest of these states and has meanings with apply not only to the personality but to the identity focussed within the spiritual triad. Transmutation is considered the lowest and preliminary state.
Let the O.M. be heard right at the center of the group, proclaiming God is All.
11. The O.M. is the Sacred Word sounded not only by the soul but by the King of Shamballa, Himself.
12. By the time (as a group) we reach the possibility of fulfilling this Rule, the group knows with certainty that “the macrocosmic Whole is all there is” (Rule V).
The key to the significance and the clue to the secret of this rule are to be found in the preparatory rule given to applicants in the earlier book (Initiation, Human and Solar).
13. The true meaning of the Rule is obviously very much veiled. What is given is a clue not to the explanation of the Rule but to the “secret” of the Rule.
14. Rule XIII for Applicants (thought for applicants) is not at all easy to explain. Yet it must be interpreted in a reasonable manner if we are to be able to penetrate even some of the meanings of Rule XIII for Disciples and Initiates.
It is included here so that you can refer to it as you study its higher corresponding rule, as given to initiates and to advanced disciples.
Rule XIII. For Applicants. Four things the disciple must learn and comprehend before he can be shewn the inmost mystery:
15. Presumably, this “inmost mystery” refers to the “mystery of the soul”.
following is relevant:
Capricorn—Guards the secret of the soul itself and this it reveals to the initiate at the time of the third initiation. This is sometimes called the "secret of the hidden glory." (EA 165)
17. The number four leads up to the number five, which is the number associated with the Kingdom of the Soul.
first, the laws of that which radiates;
18. The nature of these “four things” is not easy to determine. We may, however, make interference.
19. “That which radiates” can be considered the Monad. Just as magnetism is usually associated with the second aspect, so radiation (as in a radiatory nucleus) can be associated with the first.
20. Within the context of the egoic lotus, “that which radiates” is the Jewel in the Lotus, which is the representative of the Monad. The number of its radiations is eight.
the five meanings of magnetisation make the second;
21. It is the soul that is magnetic. There are different ways of arriving at the number five. If each tier of petal in the egoic lotus is considered related to one of the meanings of magnetization, then we shall have the four tiers (knowledge, love, sacrifice and synthesis) and finally the Jewel.
22. Each of the tiers can be presumed to have its own type of magnetism as can the Jewel.
23. The egoic lotus is magnetic in that it draws into its substance the harvest of quality from experiences within the three worlds.
the third is transmutation or the secret lost of alchemy;
24. The main work of alchemy is transmutation.
25. We are dealing with the thirteenth rule (a number which sums to the number four), hence, perhaps, the four things which the disciple must learn and comprehend.
26. The relationship between the members of the atomic triangle (two permanent atoms and one mental unit) and the egoic lotus is one of transmutation. Experience stored in the permanent atoms is transmuted into quality to be ‘fixed’ within the egoic lotus/causal body.
and lastly, the first letter of the Word which has been imparted, or the hidden name egoic.
27. We are dealing with the Word of the Soul.
28. How may letters does it have? How many syllables? Perhaps seven letters and three syllables?
29. One wonders if the during the impartation of the secrets of initiation, the letters of the “Word of the Soul” are not part of the stream of information which passes from the Initiator to the candidate.
For the sake of continuity, I will now include the comments made last month in a study of the Rule XIII for Applicants. They dealt with that section in the advanced Rule XIII which discussed the meaning of the Rule for Applicants as there was no discussion of this Rule in IHS.
30. As we can see below, the Tibetan says nothing really about Rule XIII for Applicants. He handles the subject in various ways in His explanation of Rule XIII for Disciples and Initiates.
Four things the disciple must learn and comprehend before he can be shewn that inmost mystery: first, the laws of that which radiates; the five meanings of magnetisation make the second; the third is transmutation, or the secret lost of alchemy; and lastly the first letter of the Word which has been imparted, or the hidden name egoic.
This rule cannot be enlarged upon. It concerns mysteries and subjects too immense to be fully handled here. It is included in these rules so that it may form a subject for meditation, for study, and for group discussion. (IHS 207-208)
31. We will therefore go to that more advanced Rule to learn something about what is meant by Rule XIII for Applicants.
In this earlier rule, the disciple is told that before he can advance to the mysteries which will be revealed to him sequentially as he advances along the Path of Initiation, there are four things which he must "learn and comprehend." These are:
32. It does not seem correct to think that this Thirteenth Rule for Applicants refers to the first initiation. The requirements seem far too exacting.
33. The disciple is now on the Path of Initiation and advancing upon that Path sequentially. The four things which he must “learn and comprehend” pertain to mysteries to be revealed along that Path, and certainly not at its inception.
1. The laws of that which radiates. 1 would call your attention to the fact that this does not refer to the Laws of Radiation. That which radiates comes under its own laws which are different to those which produced radiation. Students need to read with increasing care as they advance upon the occult way which leads to the Way of the Higher Evolution.
34. The Tibetan seems to be hinting at higher developments within the advancing initiate.
35. It is the Spirit or Monad which treads the Way of Higher Evolution.
36. The laws “which produced radiation” (i.e., the Laws of Radiation) seem connected with the third aspect of divinity. “That which radiates” seems to concern the first.
37. If we are really dealing with the Monad as the radiatory center of being in the life of the disciple, then we must consider laws beyond the Laws of the Soul.
DK says the following
which may pertain to such very high laws:
“As he ascertains the nature of consciousness, and the laws of psychical unfoldment he is studying the nature of the vitality of the subjective man, and the laws of conscious being, thus studying Agni as He manifests as Light and Cool Radiance, shining through the vehicle. Later (for the time is not yet) as he comes to comprehend the nature of his Monad, the spiritual or essential life which is developing consciousness by means of the sheaths, he will discover the nature of Agni as He shews forth as pure electricity.” (TCF 611)
39. From another perspective, it is the Jewel in the Lotus within the egoic lotus that “radiates”. This is literally the presence of the Monad within the causal body. The initiation realizes that he is focused in being at the heart of the lotus. The true initiate is “that which radiates”.
40. From yet another perspective, the initiate within the Ashram is a point of radiatory fire, increasingly expressing the Spirit within, yet within the context of hierarchical Love.
41. DK is asking for the most careful attention to His words. If we fail to give this kind of attention, we will miss many important discriminations and our grasp of the Wisdom will be far less clear than it otherwise might be.
2. He must study the five meanings of magnetisation. This refers to the five modes in which the Law of Magnetisation works; this is another name for the Law of Attraction.
42. One thing which stands out is that the number five is closely correlated with the number two. Cycles for the second ray are based on the number five—5, 50, 500, 5000, etc.
43. When we think of the “five meanings of magnetisation” the qualities of the planet Venus are suggested. Venus, a planet of great magnetism, displays principally the qualities of the fifth and second rays.
44. The causal body is the magnetic portion of our threefold nature—Spirit, soul and body. This causal body (and the egoic lotus of which the causal body is the radiation) can, from one perspective, be divided into five parts:
45. Through these five divisions, magnetisation is expressed in five ways.
46. When the initiate has mastered this fivefold magnetism, there is no longer need for him to incarnate in the human kingdom though, technically, he remains a human being until he is a Chohan (for Chohans “are no longer men as are the Masters”).
47. Our task is to become imbued with soul magnetism. We already know a great deal about the animal magnetism of the personality. Our task, however, is to function under the Second Law of the Soul—the Law of Magnetic Impulse (or of Polar Union).
48. We can unite with others in the following ways—
49. Let us assess the ways in which we unite with our fellow human beings. Are our unions of the soul?
3. He must comprehend what transmutation is and in which consists the secret art (now lost along with the Lost Word) of Alchemy. Esoterically speaking, transmutation is the mode whereby force is transmuted or changed into energy.
50. This idea seems to indicate the process whereby the forces of the factors within the atomic triangle (the mental unit, the astral permanent atom, and the physical permanent atom) are transmuted into energies stored within the egoic lotus.
51. The “Lost Word” is usually associated with the Great Quest in Masonry. The seventh ray works powerfully in Masonry as it does in alchemy. Thus we can see important relations between the Great Alchemical Quest and the “Quest for the Lost Word” in Masonry. We are dealing with the “Magical Word of the Soul” which is regained through the rites of initiation fostered by the seventh ray—the ray of transmutation.
52. Transmutation is ultimately the Uranian method by which matter is “lifted up into heaven”. Through transmutation comes the etherealization of that aspect of Spirit which has densified and, apparently, separated itself from the pole we usually regard as Spirit.
53. Transmutation is the “passage across from one state of being to another through the agency of fire”.
54. Thus, transmutation is spiritual elevation. It signifies the ‘return’ (through augmentation of vibration) of that which went forth from the “Father’s Home”.
55. The Art of Transmutation will soon be re-discovered during the white magical period looming ahead. The Age of Aquarius will be an alchemical, transmutative Age and for this we must now prepare through a heightening focus on all that is etheric within our nature. From the etheric aspects of every plane arise the impulses which elevate through augmentation of vibration.
This means (where a disciple is concerned) the transmutation or changing or stepping up of personality force into egoic energy.
56. Here we see the process of transmutation associated with a “stepping up” process—a process involving the heightening of vibration. Can the difference between personality force and soul energy be simply a matter of the frequency range of any given set of substances? We know that if personality substances vibrate to the measure of the atomic subplane of each of the personality planes, the soul is able to infuse the personality completely. This is achieved at the fourth initiation at which point the human stage of transmutation is complete.
4. He must know the "hidden name egoic" or the first letter of the imparted Word. Two things should be noted here. The "Word" here does not refer to the Sacred Word but to the name of the planetary Logos,
57. Each soul is a tiny aspect of this word. Each egoic lotus is an aspect of the far greater egoic lotus of the Planetary Logos.
58. We have learned earlier that even the Masters do not know the entire name of Sanat Kumara, considered as the Planetary Logos.
59. The human being, likewise, does not know his own full egoic “name”.
60. We are learning that we are not what we thought. We are something far deeper and more interior. That which we are has a name and, through that name, a true vibrational and patterned place within the greater Whole.
the hidden name of Sanat Kumara Who is the soul of the world in all its phases, the manifesting Ego of the Logos on the cosmic mental plane.
61. There are many ways to consider Sanat Kumara. Sometimes He is designated as the Planetary Logos, Himself. Sometimes He is designated as the soul or Ego of the Planetary Logos.
62. The term “Anima Mundi” means “soul of the world”. Sanat Kumara is the “soul of the world in all its phases”. What are the implications of this seeming equivalence? Probably the Anima Mundi is not the soul of the world in all its phases.
63. The “Name” of Sanat Kumara refers to the vibration of an energy center focussed on the cosmic mental plane! We see that to know the “hidden name egoic” (in the higher sense conveyed by this Rule) demands a very high level of evolution. The first step to this cognition is the registration of one’s own “soul name”—the “hidden name” of oneself considered as an Ego on the higher mental plane.
Only the first letter of that "ineffable name" is permitted expression to initiates until the fourth initiation. You will see, therefore, how vast a field this instruction on Rule XIII covers.
64. Since one does not ‘meet’ Sanat Kumara as the One Initiator until the third initiation (and even then, only as a “Star”), we may presume that Rule XIII can only begin to be applied to this level of initiation.
65. The various rules in the Rules for Applicants cannot easily be localized in only one of the first three initiations. Rule XIII definitely links to the third degree, though may have its gradual application on lower turns of the initiatory spiral. As well, it has applications which may extend beyond the third degree for the nature of Spirit is definitely implicated.
Now we will resume commenting on the discussion found in Rays and the Initiations, p. 248.
The higher correspondences of these four requirements are expressed in the following terms:
1. Let the group understand the Law of Synthesis. (This is the law which governs the thinking of those great Lives Who form the Council of Sanat Kumara in Shamballa.)
66. The higher expression of the first of the four requirements is definitely related to Spirit as we see from mention of the Law of Synthesis—the Law or the Spirit.
2. Let the threefold mode of working with that which is dynamic carry the group together towards the Higher Three where the Will of God holds sway.
67. Here we are dealing with the Divine Will—“that which is dynamic”.
68. The “Higher Three” is usually to be interpreted as the Buddhas of Activity, the three exoteric Kumaras Who surround Sanat Kumara.
3. Let Transfiguration follow Transformation and may Transmutation disappear.
69. As we will see in further discussion, the higher meanings of these three processes are very far in advanced of what man, the microcosm, usually means when using these terms.
4. Let the O.M. be heard right at the centre of the group, proclaiming God is All.
70. It is of importance to realize that the Great Word (the O.M.) is sounded forth in Shamballa by Sanat Kumara. This Word must sound forth in the group as a reflection of shamballic contact.
71. Who is the “God” Who is “all”. We can think of the One and Only God of the Universe or we can, more modestly, think of our Planetary Logos and Solar Logos inclusive of our entire solar system.
72. We will elaborate these points when DK treats them later in the text.
You can gather from the above what a tremendous field of esoteric truth is here covered and how abstruse to the average occult student is the theme.
73. Our studies have certainly entered the dimensions known as the cosmic ethers where the greater part of the spiritual triad is focussed.
Again I would remind you that the real significance will only be perceived by the trained initiate
74. This means that a new initiate, if untrained, would not perceive the real significance.
and that what I say here must necessarily be veiled and even meaningless to the non-initiate, even whilst radiantly clear to those who truly know.
75. We can see that in this book (and especially in this section of the book) DK is definitely writing for initiates, not only of the third degree but those beyond this degree.
76. May we assume that this radiant clarity is achieved by the initiate who has undergone the Initiation of Revelation—the fifth initiation?
Again, I would remind you that I write this particular section of A Treatise on the Seven Rays entirely for initiates, and that aspirants who have not taken initiation cannot understand or duly appreciate the inner meaning of these fourteen rules.
We note (and it is
important) that those who have not taken initiation (meaning, in this case,
the third degree) are considered as “aspirants”. This is an illuminating extension
of that word so often used to designate those who have not even taken the first
planetary initiation—the “Birth in
78. DK is telling us that students of our type may duly (I had almost written “dully”!) appreciate the outer meaning of these more advanced Fourteen Rules, but not the inner meaning.
In this fact lies no reason for discouragement, nor is there any suggestion that those with initiate consciousness should endeavour to explain, even if—through compassion or from the desire to stimulate approach to the Mysteries—they desired to do so.
79. We are being told how to respond to DK’s statement regarding the very real impenetrability of these Rules (especially the later ones) to all but those possessing the initiate consciousness. Aspirants who are not yet initiate (in the higher sense) are not to become discouraged. Those who are initiate are not to try to “explain”.
No true initiate would be so tempted, for he would realise that it would not only be impossible but also that there is a vital necessity for the disciple to work out significances and meanings through the medium of his own life experiment and to arrive at understanding through direct experience.
80. Here we are given important hints:
81. Does this help us to realize that the greatest truths (the truths of initiation) must be Self-perceived?
Then no questioning can ever arise and sure knowledge takes its place.
82. As long as another seeks to explain abstruse subjective truths, there will always be questioning in the one who received the explanation.
83. It is within one’s own consciousness that certainty must be achieved. The Path to this certainty can be indicated or hinted but not described. Each student must find that Path for himself or herself by realizing that he or she is that Path.
There are no questions of any kind in the consciousness of those who form the Hierarchy.
84. This is a provocative statement as surely, even to a Master, the quest (from which “questions” inevitably develop) is far from over.
85. DK is, however, speaking of the kinds of questions generated by the uncertain, cogitating concrete mind.
86. Questing remains for all Beings on the way to the Universal Oneness, but that Quest is not pursued through the questioning of the concrete mind, but through intuitive penetration in the direction where Truth resides.
87. It is also possible to quest through the act of identification—the most penetrating method.
The lower analytical concrete mind which questions and separates this from that has been completely controlled and superseded; response to indicated group activity takes place.
88. The group activity here mentioned is group invocation and the response of the intuition to that invocation.
Students need to realise more concretely that group consciousness, universal awareness, and therefore synthetic effort, synthetic understanding and synthetic activity are possible to a Master or an initiate of the higher degrees.
89. Let us tabulate these faculties which are possible for a Master and initiates of higher degrees:
90. Quite simply, the instrument for the apprehension of truth is no longer the concrete mind but other and higher ‘instruments’ found resident within the spiritual triad.
That involves the keynote of this solar [Page 250] system, particularly within this planet, the Earth;
91. The keynote of this solar system can be considered as buddhi. The Earth with its second ray soul (now in a state of definite emergence) is to develop buddhi to a high degree.
it will be succeeded in the next solar system by a type of life activity which is as yet only known in Shamballa.
92. We may say that a process of registering truth or reality now active in Shamballa (the Center of “unfettered enlightenment”) will in the next solar system, be the widespread and characteristic method.
93. In a way, that which transpires in Shamballa is “ahead of its time”, i.e., ahead of the modes of apprehension characteristically used within this second ray solar system.
Here I should like to pause a moment and interpolate some remarks.
There are certain phases of teaching and knowledge which I have given to the world which are relatively new—new to the modern esotericist and occult student though not new to disciples and initiates.
94. The disciples and initiates who know these things must be close to the Ashram.
95. DK clearly distinguishes between modern esotericists and occult students and those who are truly disciples and initiates.
96. It is not correct for every student of esotericism and occultism to consider himself a disciple, much less an initiate. Familiarity with the Teaching is not necessarily attainment within the Teaching.
It might be useful here if I mentioned one or two of these new aspects of the fundamental Truth which have been given by me to the public.
97. DK calls the attention of students to these ‘gifts’ in order to protect these bestowals against the distorting forces of glamor and illusion which inevitably descend upon any newly imparted truth.
If these new phases of the teaching have been later given to the public by other occult groups, it will have been because the information was gained by those who have read the books put out by A.A.B. for me or who are directly and consciously in touch with my Ashram.
98. DK tells us that there are two ways in which the newer truths He has imparted may have reached various occult groups:
99. When it comes to DK’s assessment of C.W: Leadbeater, which one of these methods applies, or do both apply?
100. It would seem that C.W. Leadbeater was well aware of the Master DK, and yet it is often suggested that his true Master was Master KH:
101. We also realize that it may be possible to be “directly” in touch with DK’s Ashram (or any Ashram) and yet not “consciously” so. One is not necessarily conscious of a contacting line of energy.
An instance of this is that book by C. W. Leadbeater on "The Masters and the Path" which was published later than my book, Initiation, Human and Solar.
102. The implication is that C.W. Leadbeater had read IHS, whether he acknowledged his reading or not.
103. It is my impression that a number of the early theosophists read the writings of AAB but never acknowledged doing so.
If the dates of any given teaching are compared with that given by me, it will appear to be of a later date than mine.
104. This statement is important and should be absorbed by theosophists who find themselves in a state of militant rejection with respect to the works of AAB and the Tibetan.
I say this with no possible interest in any controversy among occult groups or the interested public, but as a simple statement of fact and as a protection to this particular work of the Hierarchy.
105. We all understand how simple truths are distorted or elaborated almost beyond recognition. It is important that the source of a truth be recognized before the inevitable distortion makes the source unrecognizable.
I would remind you that the instructions given by me as, for instance, those in A Treatise on White Magic and A Treatise on the Seven Rays were given sequentially over a period of years, antedating the publishing of the books. The same time factor prevailed in the publishing of the earlier books.
106. This is an important piece of information. If one wishes to know when these books were actually written, one cannot look simply at the date of publication.
107. IHS was first published in 1922, but, we can gather, was written probably between 1920 and 1922.
All my books were written over a long period of years, prior to publishing. All that appears of the same type of information over other signatures harks back to these books.
108. DK reaffirms the point. No doubt he foresaw the senseless rejection of the second installment of His teaching by some of the very people for whom it was intended.
Even if denied by their writers,
a comparison of the dates of publishing with the original dates of issuing the
instructions (in the form of monthly sets for reading and study in the
109. DK is establishing a secure place for His writing and He has to resort to technical details of timing to do so. There are many who would wish to sweep away His writings as inauthentic or derivative from sources which can only be described (by those who are experienced in these matters) as “lesser”, though regarded as of greater value than DK’s works by those who lack sufficient discrimination.
A.A.B. takes down to my dictation an average of seven to twelve pages of typing (single-spaced) each time she writes for me;
110. I think we can see how much work is involved.
but owing to the exigencies of my work I cannot dictate to her every day,
111. This puts things in proportion. Monumental though the works of DK through AAB may be, they are only a portion of the work for which He is responsible—and perhaps a relatively small portion.
though I have found that she would gladly take my dictation daily if I so desired; weeks sometimes elapse between one dictation and another.
112. The degree of AAB’s commitment is shown as is the demanding schedule of DK. When we, personally, are Masters of the Wisdom, we will know something of such demands. At present they are barely conceivable.
I write the above paragraphs for the protection of the hierarchical work in years to come and not for the protection of A.A.B. or myself....
113. There are ellipses after this statement. Perhaps DK revealed the manner in which the hierarchical work would have to be protected. Today with so much spurious channeling flooding the Internet and book stores, we can see the need for such protection.
What are some of these newer truths for which I am responsible as transmitting agent to the world of occult students?
114. DK plays the role of Gemini the Messenger, of Mercury the “transmitting agent”.
115. Obviously, the truths which He transmits are not His, per se. Truth simply is.
Let me briefly state them in the order of their relative importance:
116. The fact that He is stating the truths in order of their relative importance is important for us when we seek to prioritize those aspects of truth upon which we are inclined to place emphasis and take action.
1. The Teaching on Shamballa. Little has ever been given on this subject. Only the name was known. This teaching includes:
117. Though perhaps the most unfamiliar of DK’s Teachings, it appears to be the most important.
118. Today Shamballa is much discussed. This may partially be due to Buddhist inspiration, but I wonder how deeply DK’s Teaching has influenced the emergence into public consciousness of the idea of Shamballa. Certainly He has given greater detail anent Shamballa than any western author hitherto.
a. Information as to the nature of the will aspect.
119. We recall that DK has often told us we know really nothing about the true will.
120. The cultivation of the Spiritual Will is most necessary for all modern and advancing disciples.
b. Indications as to the underlying purposes of Sanat Kumara.
121. We have discussed the Seven Purpose of Sanat Kumara in an earlier Commentary. We understand how very obscure they are to the average disciples and how deeply correlated with the Seven Ray Lives.
122. These purposes become far more accessible to those who are developing or have developed triadal consciousness.
c. Directions as to the building of the antahkarana, which is the first step towards achieving monadic consciousness, and thus the first step towards the Way of the Higher Evolution.
123. We come to realize that the antahkarana is the ‘Road to Shamballa’ and eventually to the Way of Higher Evolution. Had we realized its ultimate import?
124. The antahkarana leads into the world of the will.5
125. And there are antahkaranas which extend onward toward other planets, suns and constellations.
2. The Teaching on the New Discipleship. This has been revolutionary where the older schools of occultism are concerned. The teaching includes:
126. A revolution involves the overthrow of an older system. There are many, perhaps, who do not realize the revolution has occurred.
127. In this respect, DK acted under the inspiration of Uranus bringing the new pattern forward.
a. A presentation of the new attitude of the Masters to Their disciples, due to the rapid unfoldment of the mind principle and the growth of the principle of "free will."
128. Today we have the rise of the mentally polarized disciple. We must realize that this has not always been the case. Disciples of old used to be far more dependent upon their teachers than is presently the case. To perpetuate such dependency would no longer be acceptable.
This changed technique negates the old attitudes, such as that portrayed in the Theosophical literature,
129. Yet, this literature was popular only a few short decades ago…
and it was a recognition of the difficulties of correcting the wrong impression given which prompted H.P.B. in one of her communications to the Esoteric Section of her day, to regret ever having mentioned Their names.
130. DK also ‘admitted’ that humanity was not really ready for learning about the existence of the Masters.
Often have I wished that H.P.B. (my first and earliest amanuensis) and the many previous teachers of occult truth had given out nothing whatsoever about initiation, the Masters and the occult Hierarchy. Humanity was not ready,…(DINA I 429)
That earlier presentation was useful but has now served [Page 252] its purpose. Unless the schools based on the old methods change their techniques and their approach to truth, they will disappear.
131. The attitude of the New Group of World Servers is not to fight against that which once was useful but is no longer so. The preferred attitude is to adopt a bridging attitude and transfer emphasis to the newer and better methods.
132. In many respects, the Theosophical Society has refused to change its techniques. This is not universally so, but DK has told us that, in general, the Society is no longer considered an instrument through which the Masters work. Once, it certainly way.
b. Information as to the constitution of the Hierarchy and of the various Ashrams of which it is composed. I have presented the Hierarchy as the Ashram of Sanat Kumara in its sevenfold form, thus linking will and love.
133. DK’s presentation of this has been far more complete than any previous presentation.
134. In His Teaching, Hierarchy has been linked directly to Shamballa (about which He revealed much could we but realize it).
135. As well, so little had been said about Sanat Kumara. DK has offered a great deal.
136. We can see that His presentation has integrated many previously unconnected areas of knowledge.
137. We also see that DK’s Teaching is distinguished for linking will with love. This we see, microcosmically, in the types of meditative approaches He promotes: one approach to the soul of love, and another to the spiritual triad and the Monad via the antahkarana—i.e., the approach of will.
138. It is illuminating, is it not, to think of Hierarchy as an Ashram—the Ashram of the Lord of the World. We begin to understand the Masters not only as Directors but as Students. We realize that They, too, are being subjected to occult disciplines and training processes.
139. The Great Ashram has seven subsidiary Ashrams, as we know, expressing the seven rays.
140. The Chohans of the seven rays express the will aspect of the ray They represent. The seven smaller Ashrams within each of the major ray Ashrams, express the love aspect more than the will aspect.
c. A presentation of the newer type of meditations, with its emphasis upon visualisation and the use of the creative imagination;
141. If we study Tibetan Buddhism we shall realize how pervasive is the use of visualization and the creative imagination. It was not so pervasive in the methods of meditation presented in the West.
142. Elsewhere we have been told that there may be an approach to the understanding of Shamballa through visualization and the use of the creative imagination.
I have presented a system of meditation which has eliminated the attention paid hitherto to personal problems and the intense earlier focus on the relation of the disciple and the Master.
143. We are seeing that DK has presented meditation as a service and has suggested the elimination of much that amounted to selfish striving.
144. A great deal of devotionalism has also been eliminated from the mediations He has given us.
145. Obviously, the importance of the solar plexus center has (in general) been reduced in the kinds of meditations which He has presented. The emphasis upon the heart and head centers has been increased.
The keynote of group fusion and of service underlies the newer form of meditation, and not this powerful emphasis upon the personal relation of the disciple to the Master and the achievement of the individual aspirant. This was degenerating into a form of spiritual selfishness and separateness.
146. The new discipleship demands an emphasis upon the group—group consciousness, group mind, group soul. This will surely be necessary in the group-oriented Aquarian Age into which will are now rapidly entering.
147. The Aquarian Age will be the ‘Age of Decentralization’. It is the function of meditation to promote an increasing measure of impersonality.
148. Aspirants to spirituality can easily forget how very personal is their approach, unless they are removed from those forms of thought which reinforce their personalism.
3. The Teaching on the Seven Rays. The fact of the seven rays was well known to the heads of the Theosophical Society, was mentioned very abstractly and vaguely in The Secret Doctrine, and formed in an elementary form some of the teaching given in the Esoteric Section;
149. Even though the Esoteric Section was esoteric nothing like the very full presentation on the seven rays presented by DK was available to them.
150. We know so little, even now. A great mistake is made when those who know little hang on to the little they know so tenaciously that they leave no room for the entry of new knowledge.
the names of the rays were given, and some information as to their qualities, and the Masters on the rays, was imparted but not much else.
151. This material was usefully developed by Geoffrey Hodson, a venerable theosophist.
152. I understand from those who were his students that he repudiated the value of the Bailey Teaching in public, yet it is hard to imagine that he was not aware of its very rich content with respect to the rays.
153. The appearance of A Treatise on Cosmic Fire must have been a shock to many Theosophists who conceived of AAB as a beglamoured channeler. Yet there are many theosophists, even today, who refuse to read this great work.
I have given out much information upon the subject
154. Really, a great deal of information…
and have endeavoured to show the importance of this teaching from the psychological angle, because the new psychology is in the making.
155. The key to the new psychology lies in the science of the seven rays. We cannot yet see how the “establishment” will appropriate this teaching, but the appropriation is, I think, inevitable. Already there are certain well-accepted typologies used by the psychological community which can be correlated quite closely with the seven rays.
If esoteric teaching is eventually to be public in its presentation, it will be given out along the lines of psychology because esoteric teaching in its fullest and deepest sense concerns the consciousness aspect of man and God.
156. DK is telling us that psychology (presumably the esoteric perspective on psychology) “concerns the consciousness aspect of man and God”.
157. There are many ways to approach esotericism, but esoteric emphasis is to be placed on the consciousness aspect and not on the material aspect. There are some esoteric thinkers who espouse very materialistic approaches and goals just as there are mental/material magicians who oppose the objectives of white magicians.
158. From DK’s statement we cannot be entirely sure that esoteric teaching actually will become public in its presentation, howevermuch it may influence the intelligentsia of the future.
159. It is well for us as students of esotericism to realize that all we do is meant to enhance the consciousness aspect of humanity. The harvest of any material situation is meant to be a gain in consciousness.
4. The Teaching on the new Astrology. This teaching too has gone out to a few hundred students before its publication in book form.
160. It was distributed to these students in the same way the other books were distributed—as lesson sets.
161. The “new astrology” is “esoteric astrology”.
162. In the beginning it only reached a few—today many more, but it has been a battle to get the normal astrological community to accept the new paradigm it proposes.
This new astrology has been hitherto [Page 253] ignored by those astrologers who have read it and (with the exception of four astrologers who have deeply appreciated it but who wish I would be more explicit) see little in it.
163. One suspects that one of those astrologers was Dane Rudhyar and another, William Miller, one of the DINA disciples who was especially proficient in astrology, and from whom we have received the chart of AAB and the proposed chart of FB.
164. We note that DK is most specific in His understanding of exactly who has appreciated His astrological presentation.
165. DK is often not explicit because He seeks to draw forth our intuition.
I have given enough, could the open-minded astrologer but realise, to establish the coming astrology on a firm basis;
166. This is an astonishing statement because as one reads Esoteric Astrology there appear to be so many loose ends and trails that lead to areas of thought which cannot presently be confirmed..
167. Yet the further one reads, the more is revealed, and when that which is revealed is assembled, the revelation is seen as truly abundant. However, one must learn how to recognize and follow hints.
168. We may question whether the “coming astrology” has yet been established on a firm basis. There is reason to suspect that it has, however much remains to be correlated and ‘proved’.
the accuracy of what I have given will in the course of time be ascertained when astrologers who are dealing with the horoscopes of advanced people and disciples will use the esoteric planets as given by me, and not the orthodox planets as usually used.
169. Students of astrological biography will realize that there is much in the lives of illustrious or illumined individuals which cannot be explained entirely through ordinary, exoteric planetary rulerships. Many higher layers of character are, however, revealed through the use of the new rulerships presented in Esoteric Astrology.
170. For those who may not be familiar with these rulerships, the second level of rulership which concerns disciples, especially, is as follows:
171. We note that DK appears to discriminate between “advanced people” and “disciples”. Perhaps from the time one is a truly integrated personality (even if that integration is still relatively selfish) one may be deemed an advanced person and can begin to use the esoteric rulers.
172. Obviously, those of us who are astrologers have to test the new hypotheses—at least they are hypotheses for us, but definite statements of fact for the Tibetan.
173. He speaks of accuracy, so He is not speaking in any vague or mystical way. What we may expect is that, for advanced human beings and disciples, the conclusions to be drawn from the exoteric rulers will no longer be entirely accurate (though still partially so). Conclusions to be drawn from a good understanding of the nature and implications of the relevant esoteric rulers will provide the fuller accuracy of deduction needed.
The accuracy of their deductions will necessarily depend upon their own point of development and also upon their ability to recognise an advanced person, a disciple or an initiate when they meet him and undertake to cast his horoscope.
174. As astrologers we have to realize that we ourselves are the instrument of perception. If that instrument is insensitive or warped in some way, it will not perceive the truth of the spiritual status of other individuals.
175. DK discriminates three types of individuals for whom esoteric planets are to be used: advanced people, disciples and initiates.
176. We may infer that, as esoteric astrology is presently practiced, there are many errors in deduction by those who are well-meaning but insufficiently informed or sensitive.
If they are themselves advanced disciples, they may have a tendency to set too rigid a standard for those seeking astrological deduction, and thus fail to recognise a disciple;
177. An individual can be blinded by what he or she is and, thus, fail to see others as they are.
178. By saying that the esoteric rulers can be used for advanced people, DK appears to be telling us that one can use them for those who are not yet initiates of the first degree and, perhaps, not even especially ‘spiritual’ in their approach (as spirituality is often wrongly interpreted). This, if true, would be significant.
if they are not advanced, they may regard people as advanced who are far from being even true aspirants.
179. We constantly see this mistake. Not knowing what true advancement is (because they are not really advanced) certain people imagine advancement in those who are not, and who, in fact, are somewhat as they are.
180. When we look at the words, “true aspirants”, we remember that DK has said that every true aspirant has taken the first initiation.
181. It is hard to see one’s fellow human beings with a true sense of proportion. A decentralized attitude, as regards oneself personally, is necessary for accurate perception—that, and much experience with all kinds of people.
In either case then the horoscope may prove inaccurate. It is of no use to use the esoteric planets in relation to the average man.
182. DK is giving us two warnings concerning two customary mistakes. He seeks the utilization of the esoteric planets to produce greater accuracy of deduction and inference.
183. As astrologers we should, perhaps, do the horoscopes of some non-aspiring individuals who are living strictly as conventional personalities. Then we would see for ourselves if the Tibetan’s assertion bears out. I am sure we will find it does.
5. Information about the New Group of World Servers and their work. This information includes
184. The formation of this subjective group of interrelated servers of humanity has been of considerable importance thus far, since the early 1930’s and will only grow in importance.
a. The recognition of this group as intermediate between the Hierarchy and Humanity.
185. Only advanced and altruistic members of humanity can be members of the New Group of World Servers.
186. Different groups found upon the planet may serve as chakras within the expression of Sanat Kumara. Humanity is usually considered the throat center of the Planetary Logo; the Hierarchy is considered the heart center; and the New Group of World Servers the ajna center of Sanat Kumara.
187. The terms Planetary Logos and Sanat Kumara are often (though not always) used interchangeably.
188. The New Group of World Servers is ruled by the fourth ray and so it is fitting that it should be considered a “bridge” between humanity and Hierarchy, for the fourth ray is a major bridging ray.
b. The nature of their work as it influences the human soul and as it seeks through the instrumentality of the men and women of goodwill to determine the period in which we live.
189. We note that the influence of the New Group of World Servers is to influence primarily the human soul. As a result of that influence, more outward influences will precipitate.
190. We also note that the New Group of World Servers is to be distinguished from the men and women of goodwill. The New Group of World Servers is the more advanced group.
191. There is reason to believe that one must be in the ‘vicinity’ of the second initiation before it is possible really to be a member of the New Group of World Servers.
192. As for men and women of goodwill, it is possible to be numbered within this group and still not have taken the first degree.
Let us note the potentially
determining effect of the New Group of World Servers. Interestingly,
one of the qualities characterizing the New Group of World Servers other than
“enlightened, enthusiastic will” is the quality of determination.
The energy, emanating from Shamballa, has been divided into two direct and distinctive streams. One stream, embodying the dynamic of purpose, is now pouring into the Hierarchy and into its seven major Ashrams; another stream, embodying the dynamic of determination or of enlightened enthusiastic will, is reaching humanity direct, via the New Group of World Servers. (R&I 240)
194. We see that “determination” and “enlightened enthusiastic will” are considered equivalent.
195. We also understand that these two qualities are essential if the new movement towards world service is to be effective.
c. The Triangle work which embodies two phases of their work, i.e., the forming of the network of light as the channel of communication between the Hierarchy and Humanity, and the forming simultaneously of the network of goodwill, which is the objective expression of the subjective influence of light. Ponder on this statement.
196. DK relates the Triangle work directly to the New Group of World Servers.
197. The New Group of World Servers is the ajna center of Sanat Kumara and that chakra can be symbolized by the figure of the triangle and related to the triangular sign, Libra—a major influence for world peace.
198. There are two types of triangles. The objective types of triangles use the energy of goodwill which is “love in action”. This is soul love expressing through the personality.
199. The second type of triangle is more subjective and is a true expression of the light of the soul.
200. It would seem that different kinds of people can utilize the methodology of the Triangles work. Men and women of goodwill can easily create triangles of goodwill.
201. True aspirants and disciples who are more closely in touch with their soul, and who realize the soul to embody the principle of light, can form triangles of light which are more subjective.
202. So much depends on how we relate to ‘people’: do we see them as people or do we see and understand them as souls.
203. Those who can utilize the second type of triangle (the triangle of light) can, of course, also utilize triangles of goodwill through which they spread the energy of love—an energy still more esoteric than the energy we understand as light.
6. The attempt to form an exoteric branch of the inner Ashrams.
204. We realize from our present perspective that the effort must, indeed, be considered an “attempt”. It did not materialize entirely in the way the Tibetan had hoped, but it was an amazing attempt, and from it we have all benefited greatly.
This is evidenced in the work I have done with a [Page 254] special group of aspirants and accepted disciples whose instructions, emanating from my Ashram, have been embodied in the book Discipleship in the New Age (Vols. I and II).
205. We note that the group with which the Tibetan worked was composed of both “aspirants” and “accepted disciples”. From this distinction, we understand that if one is not an accepted disciple, one is an aspirant. We may ponder on the implications.
206. From another perspective, all those who worked with Master DK in this special way were disciples, and “pledged disciples” at that.
207. It is important to grasp the relativity of these terms. Their meaning depends a great deal on the context in which they are used.
208. The teachings which we find within the DINA books are to be considered as “instructions” emerging from the Ashram of Master DK. Perhaps this puts these books in a new light. They are very important books if one is to undertake ashramic training, which is something which many of us are attempting to do.
7. Teaching upon the new world religion, with its emphasis upon the three major Full Moon periods (Aries, Taurus, Gemini, falling usually in April, May and June respectively) and the nine (occasionally ten) minor Full Moons each year.
209. We are realize that the New World Religion is grounded in planetary astrology. The reunion of religion with astrology will be important for overcoming the breach between religion and science, for astrology is the “greatest and oldest of all the sciences”: (EA 5)
This leads to a consequent relation being established between the work of the Christ and of the Buddha in the minds of spiritually inclined people everywhere, with the result of a great broadening of the human aspiration.
210. As the separative state of mind is overcome, aspiration expands becoming far more inclusive.
This work is as yet embryonic, but it should receive increasing attention.
211. This heightening of attention is on the agenda of many of us. Since this piece was written, there is been a great expansion of this type of work.
Eventually it will demonstrate as the main linking unit between the East and the West, particularly if Shri Krishna is shown to be an earlier incarnation of the Lord of Love, the Christ.
212. One wonders how this identicality of Shri Krishna with the Christ will be demonstrated. It is an idea which would be greatly resisted by today’s Christian mainstream. Will the returning Christ, Himself, have to affirm the fact?
213. We may wonder at the earlier incarnations of the Lord Maitreya. To be certain of some of them will prove illuminating at the right time.
214. DK is telling us that if we wish to link eastern and western approaches to spirituality, the utilization of meditation at the time of the Full Moon is indispensable.
Thereby three major world religions—the Christian, the Hindu and the Buddhist—will be intimately related, whilst the Mahommedan faith will be found to be linked to the Christian faith because it embodies the work of the Master Jesus as He overshadowed one of His senior disciples, a very advanced initiate, Mahomet.
215. The Muslim faith is not considered a “major” world religion—this despite the fact that so many people in today’s world are adherents to this faith.
216. Again, the average Muslim would be shocked by the Tibetan’s assertion.
217. If the assertion is correct, then Master Jesus has much to do with bringing the Muslim faith on-track, as in the present violence of so many of its adherents, it has deviated greatly from the Law of Love.
218. DK speaks of the spiritual status of Mahomet. What does He mean by “a very advanced initiate”? If by the term “initiate”, an initiate of the third degree is indicated, then a “very advanced initiate” could have the a fourth degree status.
219. Or perhaps DK is using the term “initiate” more broadly, in which case a third degree initiate could be considered “very advanced”.
220. Whatever the status of Mahomet, the violence presently infecting the religion he founded is not in line with hierarchical intent.
221. It becomes clear the Hierarchy is interested in a policy of linking and bridging between religions, thus reducing tensions and increasing understanding.
A close study of all the above will indicate to you the lines along which I would like to see the work expand in future years. I would ask for a careful study of these words, for I regard this as an important instruction and one which could be regarded as the skeleton outline of the work I wish to see done.
222. If we have wondered about the work emerging from Master DK’s Ashram, and the work which He would like to see accomplished, we have a good indication in the seven points He has listed here.
223. We will probably find that the service work we do in the world can be linked to one or other of the seven categories of Teaching for the transmission of which He has made Himself responsible.
224. The transmitted Teaching is prioritized. It is important for disciples of the Great White Lodge to develop a strong sense of spiritual priorities.
It will involve an intensification of the work of the advanced section in the Arcane School, a greater emphasis upon the Full Moon meetings, a careful organisation of the Triangle work and the Goodwill work as an added effort to aid the work of the New Group of World Servers, plus an attempt to recognise the members of the New Group whenever and wherever contacted.
225. For the sake of clarity, let us tabulate some of the main features of the work DK seeks to see accomplished:
This will not be at all an easy task, my brothers, if you look only for those who think and work your way, or who recognise the Hierarchy as you recognise it, or if you exclude those who labour in relation to religious and other fields in a manner different [Page 255] to yours.
226. In their search for other members of the New Group of World Servers, DK is warning His disciples not to be conventional or separative. They must not be repelled by superficial outer differences, but must see the soul in those who may outwardly work through methods far different from their own.
227. Disciples must learn to develop the “esoteric sense” which allows them to see the spiritual quality behind and within the outer presentation.
Forget not, as an instance of this, that the great Labour Movement in the world was initiated by one of the Masters and is implemented from His Ashram at this time.
228. DK offers a case in point. How many have recognized the “great Labour Movement” as spiritually based. If one fails in this recognition one will not recognize as spiritual servers those human beings who (receiving a Master’s inspiration) impulsed the Movement.
We come now to a detailed analysis of Rule XIII. In the foregoing pages I gave you certain broad principles and outlined a new aspect of the work which I had undertaken to do for humanity—under instruction from the Hierarchy.
229. Master DK, Himself, is under instruction and has His Superiors to Whose will and intentions He must conform.
230. Every Being has His Hierarch. Philosophically this may be seen as true of even the One Universal Logos.
The teaching I gave there is very abstruse; little of it can as yet be of real service to the majority of aspirants but a wide and general idea can take form and provide the immovable background for later teaching.
231. Let us focus on the words “immovable background”. When we try to comprehend the sweep and detail of Master DK’s Teaching, we are contributing to the formation of this immovable background.
232. Today most everything is seen in relative terms. The existence of any ‘immovable truth’ is no longer accepted by many human beings. For some, this has meant liberation from dogma; for others, a moral uncertainty in which actions definitely against spiritual law have been permitted.
233. The human mind is in danger of losing its balance. The restoration of the Teaching of the Ageless Wisdom is fundamental to restoring this balance. The acceptance of certain fundamental spiritual principles is indispensable for the health of the human consciousness.
I would have you remember that the teaching which I have given out has been intermediate in nature, just as that given by H.P.B., under my instruction, was preparatory. The teaching planned by the Hierarchy to precede and condition the New Age, the Aquarian Age, falls into three categories:
234. DK here discusses the phases of the Teaching which is meant to form an “immovable background” for the stabilization of human consciousness.
1. Preparatory, given 1875-1890...written down by H.P.B.
235. We note the words “written down”. This suggests that H.P.B. was given much of what she wrote down. DK has said that He was responsible for giving her much of what appeared in The Secret Doctrine.
D.K. worked with the great disciple whom we know as H.P.B. Her writings, and especially The Secret Doctrine, were a courageous pioneering effort which broke through in the earlier days and made all that we now can do far more possible than it otherwise could have been. (UFAB 299)
He it was Who dictated a large part of that momentous book The Secret Doctrine, and Who showed to H. P. Blavatsky many of the pictures, and gave her much of the data that is to be found in that book. (IHS 58)
2. Intermediate, given 1919-1949...written down by A.A.B.
236. H.P.B. and A:A.B. had something in common. They both received impression from Master DK. This is probably a thought which will not be accepted by a number of Theosophists. Virulent resistance to this thought is constantly encountered.
3. Revelatory, emerging after 1975...to be given on a worldwide scale via the radio.
237. In this case the word “radio” should not be taken literally. It stands for all modern, telecommunications methods, including, especially, the Internet.
In the next century and early in the century an initiate will appear and will carry on this teaching. It will be under the same "impression," for my task is not yet completed and this series of bridging treatises between the material knowledge of man and the science of the initiates has still another phase to run.
238. This is an absolutely critical piece of information and, as we can imagine, has been used as the basis of many glamorous ventures.
239. DK is vague about what He means by the word “early”, but some (perhaps subconsciously eager to be first) have conceived of a beginning on midnight, January 1, 2000!
240. To be “under the same impression” means to be under the impression of Master DK’s thought. Thus, Master DK will be the ‘Author’, behind the scenes, for the next installment of the Teaching.
241. In other references it seems to be implied that the third installment will not emerge until 2025 and after. Humanity has, I suspect, much clearing to accomplish before the next phase of the Teaching can be revealed.
242. We note that the treatises for which Master DK has made Himself responsible are “scientific” treatises of a bridging nature. Mankind has its own limited type of science; the Occult Hierarchy has its own science as well, immeasurably more advanced. Bridges must be built between the limited amount known by humanity and the vast Knowledge of Hierarchy.
243. The teaching can only be carried on by an initiate . Who will this be? It is probably safe to ascribe to the ancient adage: “by their fruits ye shall know them”. There have been many claiming (directly or indirectly) to be that initiate. The claims, themselves, have negated truth value of the claims. We know that no initiate will ever proclaim himself.
The remainder of this century, as I told you elsewhere (Destiny of the Nations, page 106), must be dedicated to rebuilding the shrine of man's living, to reconstructing the form of humanity's life, to reconstituting the new civilisation upon the foundations of the old, and to the reorganising of the structures of world thought, world politics, plus the redistribution of the world's resources in conformity to divine purpose. Then and only then will it be possible to carry the revelation further.
244. What was to have been accomplished during the second half of the twentieth century?
245. In some respects these requirements have been accomplished. With respect to others there has been practically no attempt at accomplishment, or, failure has been the result of the attempts made.
246. We are clearing in a critical position with respect to intended accomplishments. We have witnessed the perpetuation of the old and bad. The new has attempted to rise and is still rising, but the two forces (progressive and obstructive) are still contending mightily.