28 Rules Group
Commentary on Rule XIII 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.
It is with the above indicated sequence in mind that I [Page 256] come to the analysis of the sentences in Rule XIII, beginning with the first:
1. Let the group get ready to reveal the hidden mystery.
1. The group must include members of the New Group of World Servers.
2. The “hidden mystery” (in its deepest sense) is in the custody of Shamballa.
The readiness here referred to has nothing to do with personal preparedness or with the group unity which I have so often emphasised.
3. These lesser states are simply preparatory.
It does not refer to individual purity or consecration or to mental development or to group relationships, as they work out in harmony and understanding.
4. Let us tabulate that to which the term “readiness” does not refer:
Group relationships (working out in harmony and understanding)
5. All these are necessary of course.
I am considering something far different to all these factors which are regarded as automatic and necessarily present.
6. We can question the degree to which the foregoing factors are spiritual habits in our lives—automatic in their expression.
I refer to that which is the result of all of them, just as they in their turn are the result of soul contact. I refer to effects wrought out in the group owing to the present and factual nature of the monadic control which is taking place increasingly.
7. We have indicated here a very advanced state—increasing monadic control within the group. We can see however, that this is exactly what is anticipated by those who follow these more advanced Rules.
8. The “hidden mystery” is certainly correlated with the Spirit, the Monad, so how could the group reveal it unless it was responsive to the Monad and was responding to a degree of monadic control?´
9. One can imagine that a certain percentage of those within such a group would have to be initiates of the third degree—those who have ‘met’ the Monad and are conscious of having done so.
What does this mean? It signifies the fact that the members of the group are each and all of them upon the Path of Initiation at some one or other of its stages and that the group, as a group, is in process of taking initiation, for initiation is a process at this stage, and not an event.
10. What does Master DK means by the “Path of Initiation”? It this context, the designation seems relatively wide. Perhaps we have the indication that all within the group have at least passed the first initiation and that a number are in process of preparing for the third degree. It would require, I would think, that some had passed this degree.
11. We note that the entire group, as a group, must be treading the Path of Initiation. This is a different state than a condition in which a few members of a group are treading that Path. The goal and objective of the group, as a group, must be to tread that Path (though the group can only do so when service is its main objective).
12. It is critical to understand initiation as an ongoing process and not simply a climactic event. This is demonstrated by the very long time it takes such illustrious Figures as the Christ or the Buddha to pass through some of the higher initiations.
It signifies that the group antahkarana is built and is being consciously used, and that therefore divine purpose is being sensed (even if only faintly so) and that the Plan is being obeyed and carried out.
13. The requirements are high. Within most contemporary groups, there are members for whom the antahkarana is far from completion.
14. For these types of groups, it is not only the individual antahkaranas which are built and functioning, but the group antahkarana must be built and functioning. This implies a high level of group consciousness and of group invocatory potency.
15. For such a group the Divine Plan will be making a strong impression and even the Divine Purpose (far more remote than the Divine Plan) will be somewhat sensed.
16. It is not sufficient, we see, to be aware of the nature of the Plan. The group must obey the Plan and carry out the indications that come to it regarding the Plan.
17. The group must pass through the same kinds of developmental stages as the individual. We can see how far most modern groups are from this stage of employing the functioning antahkarana.
It signifies also that the three strands of the "rainbow bridge" are now so strong and so firmly anchored that they not only connect the two aspects of the mental equipment (higher and lower mind), but that they have been carried also through the three levels of the triadal consciousness;
18. We are speaking of three points of ‘upward’ anchorage.
19. The antahkarana is seen as a structure inclusive of the consciousness thread, the creative thread and the sutratma.
6. The spinal column (from the angle of the esoteric sciences) houses a threefold thread. This is the externalisation of the antahkarana, composed of the antahkarana proper, the sutratma or life thread, and the creative thread. (TCF 183)
The creative thread itself is triple in nature. It is slowly constructed down the ages by the man. As he becomes truly alive, from the standpoint of intelligent awareness and the desire fully to express himself, the process is materially hastened. These three self-created lesser threads which constitute the third thread of the antahkarana…(ENA 147)
20. The first phase of the building the antahkarana connects it to the manasic permanent atom. Such a state of connection is insufficient to bring about the type of “readiness” of which DK is speaking. A further connection of the well-constructed bridge must extend to the buddhic permanent atom and the atmic permanent atom.
21. So another way of thinking of the three strands of the antahkarana is to consider the parts of the antahkarana which touch the three points within the spiritual triad—the manasic permanent atom, the buddhic permanent atom and the atmic permanent atom.
22. Such an accomplishment pertains not only to individual initiates but to an initiate group.
23. What does DK mean in this context by “higher…mind”? If He means the consciousness dependent upon the manasic permanent atom, He is being repetitious. Perhaps He means mind as it is expressed within the egoic lotus which, because it is on the higher mental plane, is an aspect of ‘higher’ mind. In that case the “three levels of the triadal consciousness” (including the consciousness centered in the manasic permanent atom) would lie beyond the higher mind.
24. We would then have to discriminate between the higher mind and the abstract mind and the abstract mind would be higher.
25. In any case the “hidden mystery” is focussed on the very highest planes which man can access. What structure will carry his consciousness into those realms? Only the completed antahkarana, and not the individual antahkarana alone, but the group antahkarana. The highest registrations are, after all, group registrations.
it means also that these three strands are firmly anchored in what I have symbolically called the Council Chamber at Shamballa.
26. DK raises the objective still higher. If we wish to think of the climax of building the antahkarana, we can (for man-as-man) think no higher than anchoring the bridge in the Council Chamber at Shamballa.
27. We certainly begin to understand that the group that can accomplish the requirements of Rule XIII is a hierarchical group, an ashramic group. Perhaps it must be considered an Ashram as a whole.
28. The three strands are, after all, not just touching the Council Chamber but are “firmly anchored” in that Chamber. We have a long way to go, for the “bright center” still lies “far ahead”.
This Council Chamber is not a location or a place, but a state of consciousness within the all-enveloping Life.
29. If we have wondered whether that which we call “consciousness” can be attributed to the Monad, we have our answer here. It is the Monad which can be a member of the Council Chamber, and if the Council Chamber is a state of consciousness, the Monad, too, must have consciousness.
30. What is enveloped by this “all-enveloping Life”? Certainly all that transpires within our planetary ring-pass-not.
31. We see that all so-called ‘locations’ are really (esoterically considered) differentiated points of tension.
32. We are interested in understanding ‘spaces’ and ‘places’ within non-locality. We are adventuring in consciousness.
These three points of anchorage within the sphere of the planetary Consciousness, or (if you like it better, though remembering ever that we are speaking and thinking in terms of symbols) in the planetary brain,
33. We remember that the planetary brain is not ‘located’ only on the systemic physical plane, but within the lower eighteen to twenty-one subplanes. It takes some work to physicalize our impression of the eighteen to twenty-one lower systemic subplanes.
34. Just as the physical brain is composed of matter which is solid, liquid and even gaeous, such is the case with the planetary brain (and thus it’s the three lower systemic planes go to its constitution).
35. Is DK telling us that the points of anchorage within the spiritual triad find lesser and corresponding points within the planetary brain?
find their feeble correspondence in [Page 257] the three points of sensitivity in the head of a disciple or initiate, that is, in the region of the pineal gland, the pituitary body and the carotid gland.
36. We must, therefore, find on the systemic etheric-physical, astral and mental planes the higher correspondences to the three tangible “bodies” in the physical brain of man.
37. Of course, when DK speaks of “points of sensitivity”, He may be speaking of etheric fields and not of dense physical glands for the “points of sensitivity” are in the “region” of the glands and, therefore, may not be the glands, themselves.
38. Thus far, we have three triplicities:
a. Three points of ‘upward’ anchorage—the three higher permanent atoms found in the spiritual triad
b. Three points of ‘lower’ anchorage within the brain of the Planetary Logos
c. Three points of ‘still lower’ anchorage found within the brain of man—the pineal gland, the pituitary body and the carotid gland
These, as you know, are to be found within the areas to which we give the names the head centre, the ajna centre and the alta major centre.
39. In fact, our supposition is confirmed. The areas of sensitivity are etheric and are to be found within the three centers associated with the three glands.
40. If we add the triangle of chakras here mentioned, we have four triplicities.
41. The etheric centers are, all of them, sensitive.
These correspondences are very real, even though functioning upon a minute scale;
42. DK is telling us that the “points of sensitivity” and their externalizations, are very real, however minute they may be.
the initiate achieves his desired "perfecting" when the triad within his head is related, and love, will and intelligence are functioning in synthesis.
43. This will indicate the “readiness” of the initiate and of the initiate group to reveal the “hidden mystery”.
Here we find a relation to the spiritual Triad and the three points in the Council Chamber which are presided over by the three Buddhas of Activity, and within Whose exalted consciousness the three strands of the antahkarana meet and become active in a way incomprehensible to you.
44. We have an amazing description of process:
From the three points within the head (both physical and etheric)
There exists an connection to the three permanent atoms of the spiritual triad
From which the connection extends into Shamballa and specifically to the three Buddhas of Activity within the Council Chamber.
45. We must also include the three points as they are found within the planetary brain. Of course, if we think of the planetary etheric brain, the three points will be found upon the cosmic ethers and thus in the realm of the spiritual triad.
46. The following triplicities have come to our attention in this consideration:
a. The three points within the Council Chamber of Shamballa
b. The three aspects of the human Monad, into which the individual antahkarana eventually anchors itself.
c. The three points within the spiritual triad as they relate to the Planetary Logos—within the etheric brain of the Planetary Logos.
d. The spiritual triad as it relates to man—anchorage in which is a higher objective of the threefold individual antahkarana.
Anchorage within the physical brain of the Planetary Logos. This anchorage reflects the anchorage upon the planes of the spiritual triad in the higher etheric centers of the Planetary Logos. Within the dense physical brain of the Planetary Logos will be (for Him) dense centers which correspond to the centers in the physical brain of man.
Anchorage within the etheric brain of man
Anchorage within the dense physical centers of man as they reflect the centers in man’s etheric brain.
47. We learn that the antahkarana with its three threads and its correspondential reflections (whether of the man or the Heavenly Man) connect a number of triplicities—all the way from triplicities within the dense physical brain to triplicities within Shamballa.
48. We have now learned about the true destiny of the antahkarana.
49. We may also infer that the three aspects of the Monad are each of them connected with one of the Buddhas of Activity. The central point within the monadic triangle will then be connected to Sanat Kumara.
50. Eventually, the antahkarana is to connect Shamballa with the personality of man. The lines of connection are clearly delineated.
Necessarily, this great antahkarana is not constructed correctly except by those whose individual antahkaranas are likewise in process of construction.
51. At least we understand that the two modes of construction can go on simultaneously.
52. It is also evident that approach to Shamballa (and, therefore, to the three Buddhas of Activity) requires the group.
53. As well, if man is to truly approach his ‘own’ spiritual triad or Monad, the group is really required.
54. The group dimensions of our inner life already exist. In this building process, we become aware of these group dimensions deeply inhering in us.
See you, therefore, the necessity of eventually organising a group in the world which will be so constituted and so carefully chosen and interiorly related that all its members are initiates, all have created their own "rainbow bridges" with understanding and accuracy, and all can now work in such complete unity that the group antahkarana becomes a channel of unimpeded communication direct from Shamballa to the group because every member of the group is a member of the Hierarchy.
55. Here we have a paragraph of summation.
56. We are confirmed in our thought that such a group is really an Ashram. Only in an Ashram is every member a member of the Hierarchy.
57. Of such a group DK says:
The group members must be carefully chosen
The group members must be interiorly related
All group members must be initiates
All group members have created their own “rainbow bridges” with understanding and accuracy. (This is no vague, hopeful enterprise.)
All group members can work in complete unity
A group antahkarana has been constructed
This being the case there will be an unimpeded channel to the group straight from Shamballa
All group members are actually members of Hierarchy
58. Sometimes the “Circle of Hierarchy” is extended to include even initiates of the first degree. However, it is only as the second degree is approached that there is any real opportunity to build the antahkarana correctly.
59. At the third degree the antahkarana becomes truly functional in a higher sense and it is at such a time that we would expect the correct functioning of a group antahkarana.
60. Except for already existent Ashrams, the formation of such groups lies in the future, as the requirements are so demanding.
61. Because the group will be “in the world”, we are speaking of an externalized Ashram, or at least an externalized portion of an Ashram.
62. DK worked with the human “material” He had at His disposal when He attempted to externalize a portion of His own Ashram in
New York City. We understand that those with whom He was working could not possibly have fulfilled all the requirements listed above.
In this manner the three planetary centres arrive at the needed relationship, and another great triangle reaches true functioning activity.
63. By “the three planetary centres”, DK probably means Shamballa, Hierarchy and Humanity. This planetary Triangle is not yet fully functioning.
64. It requires very advanced humanity to contribute to the formation of the Triangle in question because only initiates of the third degree can approach Shamballa with any degree of success due to the impact and impression of the Monad at the third degree.
When this takes place, a revelation undreamt of will be manifested upon the Earth; a new divine quality, of which no knowledge at present exists, will make its presence felt,
65. We may imagine that this divine quality is the synthesis of the three major divine qualities with which we are familiar.
66. Sanat Kumara may be the Embodiment of this quality and Sanat Kumara as the Planetary Logos, may “walk the Earth”.
and the work of the Buddha and of the Christ, and the work of the coming Avatar, will be superseded by One for Whom both Shamballa and the Hierarchy have unitedly waited and of Whom the doctrine of the Messiah and the doctrine of Avatars have been and are today only the dim distant symbols.
67. Are we speaking of Sanat Kumara? If so, we are speaking of Him in His expression as Planetary Logos, or as an expression of our Planetary Logos.
68. In a lesser context, the Christ is inferred to be the “coming Avatar”. We could also be speaking of the “seventh ray Avatar” Whose appearance is destined.
69. Our lesser Messiahs and Avatars are but dim reflections of this “One” for Whom all upon our planet have been waiting.
70. We are obviously speaking of a very climactic moment in the history of our planet.
71. If Shamballa, too, is waiting for this “One”, that “One” cannot be Sanat Kumara, per se, for He is already the Central Point within Shamballa. But Sanat Kumara can also be conceived as something higher than our usual understanding of Him. He can be conceived as a Tulku for the Planetary Logos Who uses the body of Sanat Kumara somewhat as the Christ utilized the body of the Initiate Jesus.
They preserve this concept of the Great Revelation in the consciousness of men, in the expectancy which the Hierarchy evidences, [Page 258] and through the "preparatory work" now being undertaken at Shamballa.
72. Yes, this greater “Coming One” is higher and beyond any Energy found within Humanity, Hierarchy or Shamballa and His “Coming” to the lower spheres is to a “Great Revelation”.
73. It is impossible to escape the thought that the mysterious relationship existing between Sanat Kumara and the Planetary Logos is involved in solving the Mystery of this greater and planetarily final ‘Coming One’.
The group, therefore, to whom I address this instruction is not the group or groups who will first receive these papers.
74. In all humility, I think we can number ourselves among the groups to whom DK is not addressing this instruction. However, could we be so? Some other references indicate the affirmative, but a clear assessment of our group accomplishments would incline to the humble perspective.
The instruction is intended for a group which will come later
75. The term “later” is certainly sufficiently ambiguous.
and which will prepare the way, and of which some of the more advanced aspirants can form part if they "walk humbly with their God."
76. Every “true aspirant” has taken the first initiation, so “advanced aspirants” may be initiates of the second degree.
77. Such a group must be entirely composed of initiates (probationary initiates, minimally), so, advanced aspirants are certainly initiates if “true aspirants” are initiates.
78. We recall the broad range of degrees potentially contained in the kind of group DK is discussing. The one standard is that all must have fulfilled is the first initiation.
79. The requirement is to “walk humbly with their God”.
This, my brother, is one of the most advanced injunctions in any of the world Scriptures and is found in The Bible.
80. We have another astonishing statement, as the “world Scriptures” are full of advanced injunctions. We have to assume that DK has the perspective to be credited with truth in this matter.
It has no reference to humility as usually interpreted and understood. It signifies the ability to view all life with a sense of divine proportion and from the angle of spiritual mathematics, and (paradoxical as this may sound) with no sense of dualism. The usual meaning is not correct.
81. A divine sense of proportion often arises in Libra, a third ray sign closely related to the higher mathematics, and a sign in which the power to merge and blend the opposites overcomes dualism.
82. Those who can fulfill this requirement are clearly ‘thinking within the spiritual triad’, which third ray Libra and Saturn rule from the atmic plane.
It involves acceptance and comprehension of purpose, and this in such a manner that the consecrated personality—under control of the Monad, via the antahkarana, and in cooperation with the one known God—walks the ways of Earth as a channel for the three divine qualities (love, will and intelligence), but also as a channel for that which these three qualities will enable him later to sense, know and reveal.
83. Behind the simple injunction, to “walk humbly with their God” are some onerous requirements.
84. The consecrated personality is under the control of the Monad. It would seem that for this to be the case, the third initiation would have to have been passed.
85. The Monad controls via the antahkarana and the initiate can cooperate with “the one known God”. In this case, Sanat Kumara is the “known” God because He has been ‘met’ (even if not “face-to-face”) in the Chamber of Initiation. The “Unknown God” has not yet been ‘met’.
86. The initiate member of such a group not only reveals will, love and intelligence (presumably expressions of the three aspects of His Monad and of the three Buddhas of Activity) but reveals something more—“that” which the expression of the three qualities will allow him to reveal.
87. It would seem that this something additional is the quality of Sanat Kumara, Himself—He Who synthesizes the three divine qualities just as He is the synthesizing Teacher of the three Buddhas of Activity.
88. Regarding purpose—it is not only comprehended; it is accepted. Christ in the
Garden of Gethsemane, had not only to comprehend the Divine Purpose revealed to Him, but to accept it and resolve to carry it forth into expression.
89. Do we realize the kind of standard to be met by the members of a group which is to “reveal the hidden mystery”? Such a group is truly capable of registering Shamballa, and not only Shamballa, but the “Council Chamber” within Shamballa.
These are solemn and important statements. They have within them the element of prophecy, but it is prophecy which has no relation to the salvation of humanity in any sense at all.
90. Not only are we concentrating on matters beyond the individual, but on those which are beyond humanity per se.
91. The subject we are discussing seems to relate Shamballa to Hierarchy. Humanity is certainly the least powerful member of the triangle.
92. We are clearly speaking of matters planetary which have importance within the solar system.
It is related to an active Appearance which will, under the Law of Synthesis, indicate That which the three great planetary centres of divine life are unitedly intended to reveal.
93. Humanity, Hierarchy and Shamballa are all intended to reveal something which, here, is called “That”.
94. Can this Revelation be anything other than the nature, power and presence of the Planetary Logos?
Something lies behind the three divine aspects of so great an importance, beauty and revelatory strength that all the happenings of all time, up to the present emerging Aquarian Age, have been only the initial and the initiatory preparation.
95. We cannot be sure that the Revelation will occur in any complete sense during the Aquarian Age, but we know that everything occurring before the present Aquarian Age has been purely preparation to this Revelation.
96. If the full Revelation does not come in this Aquarian Age, we will surely (during this Age) have a much better idea of that which is finally intended.
97. It is difficult to believe that anything short of a climactic planetary Revelation is under discussion, and such would like far beyond the Aquarian Age.
In this rule we find posed two preparatory steps and four major undertakings or demonstrations of fitness, if you like so to call them, for the work to be done. These latter correspond to the "four things the disciple must learn and comprehend before he can be shewn the inmost mystery," [Page 259] as it is said in the Rule for Applicants.
98. We seem to be going back to a discussion of the thirteenth Rule for Applicants.
99. Yet in this more advanced Rule, we do find six injunctions. Perhaps DK is considering two of them preparatory and four of them as major undertakings.
There is a definite relation between the two sets of rules and it is one which we shall note as we proceed.
100. This we have noticed when comparing the Rules for Applicants and the Rules for Disciples and Initiates.
The two preparatory injunctions simply summarise the effects in the life of the disciple who has applied and learned the significance of the Rules for Applicants, but they are this time demonstrated by a group of disciples who have passed through certain initiations and are functioning as a unified group.
101. Can we name the two preparatory injunctions as follows?:
Let the group get ready to reveal the hidden mystery
Let the group understand the higher meaning of the lessons learnt, and these are four and yet are one.
102. The significance of this particular Rule for Applicants is deep, and itself could not be grasped except by initiates of some standing.
103. What is the “group of disciples who have passed through certain initiations and are functioning as a unified group”? It would seem that they must be at least initiates of the second degree and thus, that the initiations they have passed through are the first and second. That they are functioning as a unified group tells something about the functioning of the group astral body. We recall that the first two meditations given to the New Seed Group of 24 dealt with the purification and harmonization of the group astral body. The gift of the second initiation is to be able to function as a group in this manner.
The simplicity of the subject is great and yet it is ever deemed to be complex.
104. We can certainly block comprehension by an overly complex approach to any subject.
The applicant has become soul conscious, and is therefore an initiate; remember always that the soul on its own plane is an initiate of all degrees.
105. This is one of those pivotal statements and reminds us of the true status of a Solar Angel. It may actually be a quite blinded statement. Often, we naturally assume that the plane of the soul is the higher mental plane, but this may be far too low. The higher mental plane is where the Solar Angel (and solar angels) serves with a small part of its capacity. But what is its own plane? Is its own plane even to be found on the cosmic physical plane?
106. What is an “initiate of all degrees”? Are we speaking of all degrees possible to a human being? Are we suggesting that a soul (as Solar Angel) is beyond the status of a ninth degree initiate?
107. This would be unlikely (in one respect) because a ninth degree initiate has refused all contact with the cosmic physical plane, and yet this is the plane (cosmically considered) on which the Solar Angel is serving! So the term “all degrees” must be interpreted within certain bounds.
108. Perhaps it is possible to “refuse contact” at one important moment of decision and yet return for service purposes. Sanat Kumara is certainly accustomed to the cosmic astral plane and the cosmic mental plane and has certainly passed through the equivalent of the human ninth initiation and, thus, at one point has refused contact, and yet He has, apparently, returned precisely to the cosmic physical plane for purposes of service.
109. So, perhaps we should hesitate before we presume too readily that we know exactly the meaning of the words “on its own plane”.
110. Regarding the soul consciousness of the applicant, can it be said that an individual is really “soul conscious” before he can focus at will within the causal body at the third degree?
111. And yet, perhaps DK is not intending to become too exacting in His demands. It would seem to be possible to function as a unified group before all group members had achieved the third degree. The effects wrought in the astral body by Venus, Jupiter and
Neptune should produce this possibility.
Initiation is, in the last analysis, the realisation, the recognition in the brain consciousness of various spheres and states of divine awareness, with a consequent life demonstration of this fact, this eternal fact.
112. The states of consciousness characteristic of the initiate exist on the higher planes.
113. It is the “recognition” here discussed that makes of an individual an initiate. Within his own nature, initiate states of consciousness may exist (each on its own plane) and, yet, if he, in his brain consciousness, does not recognize the fact, he is not technically an initiate.
114. If there is realization and recognition of these various spheres and states of divine consciousness, there will be “a life demonstration”. This is what is stated. To recognize is to perform. This is somewhat like Socrates’ idea that to know the good is to do the good.
Because of this, the man thinks only in group terms and does this automatically and without any consciousness that he is so doing;
115. We are not dealing with ‘premeditated’ group consciousness but with a group consciousness which has become automatic, habitual. For this type of initiate, group consciousness is simply a fact of life.
he expresses this group integrity simply as a part of his nature, just as in the personality stage and during the elapsing aeons since individualisation, he has thought only and naturally in terms of the separated self.
116. The type of consciousness here referenced is far beyond strictly personality consciousness. A different type of polarization exists.
117. In Masonic terms we might say that a group of such individuals, who express group integrity simply as part of their nature, have reached the Fellow Craft Degree. Brotherhood means more to them than just a theory.
As long as a person makes a conscious effort to be group-conscious and has to train and discipline himself to work in group formation and as part of a group, he is still centred in the personality.
118. In such cases of effort, we have to ask ourselves what it is that is making the effort? We shall find it is the personality, even if at a high level personality integration.
This personality expression may be of an exceedingly high order and the aspirant or disciple may be the highest kind of selfless person, but true group living is as yet not present.
119. We see the standard is high. To be a personality functioning at a high and selfless level of expression is necessary but not enough.
120. Astrologically, the esoteric ruler of the Sun-sign can indicate such a personality. It is, however, the esoteric ruler of the Rising-sign which indicates the possibility for identification as a soul and, thus, for true group living.
121. Herein may be understood the difference between the high level probationer still living on the higher levels of personality life, and the true disciple at the stage where he is beginning to live as a soul expressing through the personality. At that point, his identification is no longer as a personality.
The transition stage is most difficult and oft bewildering;
122. It is something of a chrysalis stage.
it presents its own problems, based upon a newly presented phase of dualistic consciousness.
123. The dualism is based on the realization of two contending factors—the personality expressing through the lower mind and other personality vehicles, and the soul expressing through the higher mental plane.
The disciple reacts to group conditions and group problems; he tunes in with facility on the consciousness of those in the group; he is aware of group reactions and aspirations, but he is still himself;
124. Let us tabulate what the disciple at this transitional stage of awareness tends to do:
The disciple reacts to group conditions and group problems
The disciple tunes in with facility on the consciousness of those in the group
The disciple is aware of group reactions and aspirations
The disciple is still conscious of himself as himself
125. We see that there is group awareness and consciousness of the group, but there is not yet identification with the group, and even more, as the group.
he is still passing through a stage of inner adjustment to a state of being and of awareness for which all past relationships have provided no guiding precedent.
126. Soul life is qualitatively different from the life of the personality—even a high-grade personality
The group and the group personnel which are capable of adjustment (and which can carry out and [Page 260] conform to Rule XIII for disciples and initiates) have become so merged with the soul (within themselves and within all other selves) that the situation is reversed.
127. The standard is that of a third degree initiate. When considering the Type of Human Souls (EP II, 203-207), this type of soul is definitely found in Group 9, “the souls who are initiate into the mysteries of the
kingdom of God”. For them there is no such thing as “my soul and your soul”.
128. We understand that minimally, the second degree must characterize the great majority of such a group.
129. The second degree begins an entirely new and very rapid phase of development, and is more related (in terms of time necessitated for achievement) to the third and fourth degrees than to the first degree.
130. The second, third and fourth degrees can be considered as a unit.
It would now be an effort for such people to think and react as personalities. I word the problem thus, so as to clarify it for you, if possible.
131. Let us ponder this state. Does it characterize us? Among those we know, whom does it characterize? Among groups of which we may be aware, which groups respond in this manner?
132. One must be very ‘identificatorily extended’ throughout the group in order to think in this way.
When this stage of centralisation is achieved, then the group can begin to reveal the hidden mystery.
133. The “centralisation” of which we are speaking is certainly not personality centralisation. It is centralisation within the soul.
134. The first mystery to be revealed is the Mystery of the Soul. When that is somewhat understood and lived, the revelation of the deeper Mystery of which DK speaks below may be assayed.
All that I can tell you about that mystery is that it concerns the purpose and the reason for which our planetary Logos took incarnation and became the informing Life of our planet, the Earth;
135. The purpose was surely a redemptive one.
136. When DK speaks here of our Planetary Logos, we must pause to consider whether He means the Logos of the entire planetary scheme or whether He is speaking of Sanat Kumara in relation to our Earth-globe.
137. In a way, our Planetary Logos is taking incarnation through Sanat Kumara.
138. This Mystery may well have to do with the tragedies which occurred not only on the Moon-chain but in the first solar system.
it concerns the necessity, inherent in His Own nature, to reach a point upon the cosmic ladder of evolution which would make Him—as a result—the informing Life of a sacred planet.
139. Again, we must determine whether we are speaking of the Planetary Logos in His entirety or of Sanat Kumara as His Soul-expression.
140. Are we dealing with the entire scheme becoming sacred or of the taking of a kind of fifth initiation through either the fifth round of this fourth chain or through the fifth chain?
141. Venus is a sacred plane and, apparently, is in its fifth scheme round. Our Planetary Logos, we hypothesize, is only in His fourth scheme round.
Forget not that our planet is not yet a sacred planet, though it is close to that great transformation.
142. These are approximate words. When words like “close” are used, we must judge them to be relative to the long life span of the Planetary Logos:
Basically it might be said that a planet is regarded as "sacred" when its informing spiritual Life has taken five of the major cosmic initiations and that a "non-sacred" planet is one whose planetary Logos has not taken these initiations. This is an inadequate definition and is only in any way to be understood if you bear in mind that initiation is a process of developing inclusiveness. (EA 503)
143. If we are speaking of five major cosmic initiations, out Planetary Logos is very far from becoming a sacred planet, though our little planet in the fourth chain may become sacred in its own right and so may our fourth chain. (cf. TCF 384 for types of cosmic initiations.)
The cosmic secret of this transforming process is one that Sanat Kumara is now learning, and when That which overshadows Him during this incarnation has wrought the needed changes through a process of transformation and transmutation, then a great Transfiguration will take place and He will take His place among those empowered to work through a sacred planet.
144. We note that we are speaking in “cosmic” terms. It is a cosmic transforming process and a cosmic Transfiguration process.
145. We notice that the word “That” is again used, just as it was when speaking of the greater ‘Coming One’—a kind of final Avatar. We may begin to judge that the term “That” refers to the Planetary Logos as a great cosmic Being overshadowing His expression as Sanat Kumara.
146. The section of text we are considering is occult indeed.
147. Sanat Kumara is made to seem as a great Alchemical Agent.
148. We might also ask whether it is only in this particular incarnation of Sanat Kumara that He is overshadowed by “That”.
149. We understand that our Planetary Logos has taken one cosmic initiation and that His second cosmic initiation is His goal. May it be that this cosmic initiation must be passed before the “great Transfiguration” may be passed.
150. In the lesser series of seven initiations (cf. TCF 384) He has already passed three and is working on his fourth, so the third initiation in this series cannot be the “great Transfiguration” here referenced.
151. It could be, however, that a kind of fifth chain initiation could coincide with the taking of a major third initiation. And yet the reference quoted above requires five major cosmic initiations. We, therefore, cannot ascertain the truth of the matter at this time.
152. It would seem that from a cosmic perspective, Sanat Kumara may be especially involved in helping our Planetary Logos (of which He, Sanat Kumara, is an expression) to work through the second cosmic initiation. Since Sanat Kumara is so closely associated with Venus (one of the primary planets active at the human second initiation), there might be an analogical fit in this speculation.
153. The wording used as follows is unusual: “He will take His place among those empowered to work through a sacred planet”. Does the “He” refer to Sanat Kumara or to “That” which overshadows Him?
154. There is yet another interpretation which is possible. Sanat Kumara can, in this instance as in others, be considered the Planetary Logos, per se, and “That” which overshadows Him can be considered the Solar Logos, for we are told that Sanat Kumara is a direct Disciple of the Solar Logos.
155. There is much to recommend this latter interpretation.
156. Yet, it must be said, that the process which makes a planet a “sacred planet” is not entirely straightforward, as the definition of a “sacred planet” is still uncertain—whether planet, planetary chain or planetary scheme.
This process is that which implements the evolutionary process. Evolution is an effect of this hidden work, emanating from cosmic levels; only when evolution has run its course through all the multiplicity of forms, of cycles, chains and spheres, of rounds and races and of world periods, will we know something of the true nature of the hidden mystery.
157. The “hidden mystery” is not about to be revealed. The entire planetary process must run its course and we are a long way from that eventuality.
158. We understand here that evolution is based on cosmic impulsion. It is occurring outwardly because certain cosmic, hidden work is occurring inwardly.
159. The cause of what we understand of evolution is thus cosmic in origin and relates to the initiation process of Sanat Kumara on cosmic mental levels. In this case we may consider Sanat Kumara as the Planetary Logos, per se.
160. Ultimately, for out planet, it is our Planetary Logos Who is behind the process of evolution, impelling it according to His Plan and Purpose.
161. We see why the group can only “get ready” to reveal the “hidden mystery”. Its full revelation lies far in the future. Yet the group can step on a Path which persistently assists revelation. Perhaps the revelation is gradual and progressive and some aspects of it can slowly be revealed.
In the Council Chamber of Shamballa it is being dimly sensed.
162. Even in the Council Chamber of Shamballa the “hidden mystery” is only being dimly sense. We have to realize the depth of this mystery and how far even the Hierarchy is from truly apprehending it.
163. Sanat Kumara is central to the Council Chamber of Shamballa. Is He, as an expression of the Planetary Logos, only dimly sensing it? Obviously, there is more in the consciousness of the Planetary Logos than reaches Shamballa!
164. We are confirmed in our thought that the revelation which the group can bring is only the tiniest fragment of this mystery
The Buddha and the Christ are expressing the qualities which—when more universally demonstrated—will indicate its nature, if I might so express it.
165. When the Love of the Christ and the Wisdom of the Buddha are not only widely accepted but demonstrating through all, the nature of the “hidden mystery” will be indicated, but not yet fully demonstrated.
They are together mobilising the equipment upon our planet which will make the revelation of the mystery inevitable.
166. Inevitable, we might say, at the end of our planetary process.
167. Their work is preparing the vehicle of reception.
This should give you a hint and much food for thought. More I cannot say, and even this you will only vaguely [Page 261] understand. Let us pass now to the second of the preparatory steps.
168. At least we see that Love and Wisdom are indispensable in fulfilling the destiny of our Planetary Logos and of bringing that which overshadows Sanat Kumara into expression.
169. Rule XIII, even in relation to the “preparatory steps”, speaks of things far beyond the ken of even Members of Hierarchy. This must be necessarily so if that mystery is only being “dimly” sensed in Shamballa.
2. Let the group demonstrate the higher meaning of the lessons learnt, and these are four and yet are one.
170. As it has progressed through the fulfillment of one Rule after another, the learning of the group has been deep.
171. We see in these preparatory injunctions that the group is called to act—i.e., to demonstrate. It is not sufficient for its members only to know.
Aspirants learn, as they proceed upon the Path of Probation, to see the meaning of their physical plane activities in terms of the world of desire, of the astral plane.
172. This means that aspirants begin to understand the motives for their actions. What are the desires which have prompted what they do?
What they do originates upon that plane and gives their deeds meaning.
173. The meaning of anything must always be understood in relation to a greater context. Meaning demands an elevated perspective.
This is the a.b.c. of elementary occultism and of true psychology. Later, they enter a higher world of meaning and find that "as a man thinketh in his heart, so is he."
174. We understand, in relation to the apprehension of meaning, that there are higher and lower worlds of meaning.
175. In the “higher world of meaning” here mentioned, deep patterns of thought are accessed which explain or put into context our kama-manasic life.
176. An aspirant is motivated from the astral plane, but a true disciple is impelled from the levels of mind and, more properly, higher mind to the disciple’s lower mind is filled with the light of the higher mind.
177. DK seems to suggest that the study of psychology is inseparable from the study of motive.
Thus the lesson of kama-manasic impulse is slowly mastered and (in the process of learning) desire, prompted by the mind and implemented by the personality, loses its hold upon the aspirant.
178. Action was prompted by desire. Desire is prompted by the mind. According to how we think about the world, so will our values and desires be formed.
179. As this process continues, we can learn to choose the desires we will entertain. We begin to eliminate all but the most desirable desires. This becomes possible as we disabuse our minds of wrong thinking—illusion.
180. Interestingly, the personality is to be considered a kind of ‘instrument of implementation’. The concept of action is never far from the concept of personality. The personality is the embodiment of the third or activity aspect of divinity.
181. When one thinks of the five injunctions: Listen, Touch, See, Apply, Know, the injunction “Apply” is associated with the personality.
Later again, and as the soul begins to dominate, he learns the meaning of love and slowly, and oft through the mastering of pain, he absorbs the significance or meaning of group activity, group relation, and group initiation.
182. Within the context of the light, love and spiritual will of the soul, love can be understood, for soul vision is the vision of relationship.
183. Of what are we learning the meaning? What type of meaning is emerging in our life? If we are truly learning the meaning of love, then the soul is beginning to dominate in our lives.
184. Is it not interesting that the meaning of group activity, group relation and group initiation comes through pain and the mastery of pain? To lift personality consciousness into group consciousness is not easy on the personality. Something of the personality is sacrificed in the process. Something personal is lost for the larger group gain. Something more is exacted from the personality under the impact of group pressure than it would normally give if left to its own devices.
185. Since the heart is a group-conscious organ, we can see that it is the growth of the heart response that makes group activity, group relation and group initiation possible. We see also that the growth of the heart response is inseparable from pain. Thus, eventually, the heart is “crucified”.
He stands, therefore, at this stage ready (as this Rule expresses it) to learn the higher meaning of four lessons, processes or stages which are in themselves, nevertheless, one lesson.
186. The four lessons are found in the Rule for Applicants.
a. The laws of that which radiates
b. The five meaning of magnetization
c. Transmutation, or the secret lost of alchemy
d. The first letter of the Word which has been imparted or the hidden name egoic
187. Through them, the aspirant comes to understand himself as a spiritual being.
188. In a way the “one lesson” can be conceived as the revelation of spiritual identity.
The four lessons which he has learnt up to this point have prepared him for the four lessons which—as an initiate and as one whose consciousness is focussed in the Spiritual Triad—he must now master.
189. There can be no doubt that the foregoing discussion concerning the revelation of the “hidden mystery” focused on those who consciousness was focussed in the spiritual triad.
190. When we try to understand the qualifications of an initiate, we must understand that the initiate’s consciousness is focussed in the spiritual triad. Unless this is really the case (which demands, minimally, the successful building of the preliminary stage of the antahkarana) we cannot call the individual an initiate.
To summarise, they constitute the four phases of an activity which will bring him to a point of tension which will indicate the next possible initiatory stage. Four words could be used to express these processes: Radiation. Magnetisation. Transmutation. Impartation.
191. DK is summarizing the four injunctions found in Rule XIII for Applicants.
192. We note that all four of those injunctions are to be considered as four phases of one activity.
Let me very briefly indicate some of the elementary significances of these words to the initiate-consciousness:
193. We note that the significances to be revealed pertain to the “initiate-consciousness”, and, at this point, they are only “elementary” significances.
194. The word “significances” has been used and not “meanings”. This may be quite deliberate. The term “significance” is related to the spiritual triad wherein the consciousness of the initiate is focussed.
1. Radiation. The initiate is a radiating centre of light and love. This radiation has two effects:
195. The initiate is identified as a soul. At this stage of human evolution, the major qualities of the soul are light and love.
a. It has made him an essential and vital factor for unity in the Master's Ashram.
196. The power to become a unitive factor is conferred by the planet Venus which is raised to a pinnacle at the third initiation.
197. At the third degree the initiate makes revelation of unity.
198. We are learning something about the livingness of the initiate. He no longer stands only on the periphery of the Ashram, but lives within it, a “vital factor”. He actively demonstrates the second aspect of divinity.
b. It has enabled him to gather around him his own group and thus begin to form his own ashram.
199. When a group is gathered under ashramic impulse, the embryonic formation of a future Ashram is indicated. If the initiate were not radiating light and love, and were he not an essential and vital factor for unity in the Master’s Ashram, this gathering could not successfully occur.
The personnel of the world group which will reveal the hidden mystery will all of them be "radiant centres" to a greater or lesser degree.
200. This means that the members of this group will all be within the Master’s Ashram. Their initiatory degree, however, will not be identical.
They will thus be invocative and evocative.
201. This means that they will have reached at least the fourth stage of the building and utilization of the antahkarana. Here is the sixfold sequence: Intention, Visualisation, Projection, Invocation and Evocation, Stabilisation and Resurrection.
This thought holds the clue to the Law of Synthesis, of unity and of fusion as given in Rule XIII for initiates.
202. As the initiate gathers his future Ashram, the powers of fusion, of unification and of eventual synthesis must be applied.
203. The initiate of the third degree is expressing some degree of monadic influence—radiatorily. Radiation and magnetism are closely allied and depend for full expression upon the influence of the Monad. It is interesting, is it not, that when the power to become a unifying and fusing center arises, the Monad is growing in expression through the soul-infused personality.
2. Magnetisation. The initiate who is radiating light and love is himself being magnetised by the highest of the present known divine aspects—Life.
204. “Life” (though essentially greater than the first divine aspect) is closely associated with it.
205. As we describe the words essentializing the four processes, we seem to be ascending.
206. The first aspect of divinity is inherently magnetic. Magnetism is usually an attribute associated with the second aspect.
Nevertheless, magnetic action is more closely allied to first ray functioning than it is to the second ray, and is an aspect or quality of the Law of Synthesis. It was this magnetic power of the first ray to which the Christ referred when He said "I, if I be lifted up (The Ascension Initiation. A.A.B.), will draw all men unto me." (R&I 375)
207. Another way of describing the magnetization of the initiate is to say that he is being drawn ‘upward’ towards the Monad.
This expresses itself through will and purpose and is therefore dynamic in character.
208. “Life” is dynamic. Life expresses itself through will and purpose.
209. Life, will and purpose are often associated with the first aspect of divinity, but “Life” is fundamental and underlies the other two (will and purpose) as well as the other two aspects of divinity—love and intelligence.
The initiate is charged constantly with life, and consequently can work with the impelling Law of Evolution which (as worded in the rule we are considering) will "carry the group together towards the Higher Three."
210. We have to ponder every sentence, they are so full of occult indications.
211. When we are told that the “initiate is charged constantly with life”, we realizing that he is being described as a positive demonstration of electric fire.
212. The “impelling Law of Evolution”, we learned earlier, is impulsed from the cosmic mental plane where the soul aspect of Sanat Kumara and (or as) the Planetary Logos can be found.
213. The Law of Evolution, impulsed from above, also uplifts what it impulses.
214. If under the Law of Evolution forms are constantly changing, this change is occurring for the purposes of elevating the consciousness and life demonstration.
215. In connection with these ideas we should attempt to see the relation of two statements:
a. The Will to Evolve—the third ray aspect of the will
b. Purpose Itself Am I—the third ray Word of Power
c. The Planetary Logos—manifesting through a third ray personality
216. It is clear that our Planetary Logos is using the third ray to work out His purposes through evolution.
See you not how the different phases of the teaching lead from one to another and provide a great ladder of approach to reality?
217. Can we say that we are beginning to “see” the sequential progression of the Teaching?
218. Can we begin to see why DK told us that the obvious interpretations of these Rules were not their true interpretations?
I would call to your attention that in the Fourteen Rules for Applicants and in the Fourteen Rules for Disciples and Initiates you have the two great foundational courses of the coming Schools of the Mysteries, for which I have prepared the world in Letters on Occult Meditation.
219. This statement guides the future of the esoteric education during the Aquarian Age.
220. We are given the “two great foundational courses” for each of the two types of schools of meditation which will emerge in the future.
221. From the educational perspective, this statement is concise in the extreme.
3. Transmutation. This indicates here an achievement and not a process;
222. For the human personality, it is a process.
223. The four injunctions in the Rules for Applicants refer to processes which are to occur in relation to the personality. The higher correspondences of the four injunctions involve triadal influence, consciousness and focus.
the work of transmuting the lower nature into the higher and desire into love, of transforming personality purpose into group livingness and being, has led to that complete transfiguration which makes the entire process of transmutation no longer needed.
224. The elevation of the energy of the lower chakras to their higher correspondences is key to the transmutative process.
225. Transmutation is thus described:
Transmutation of the lower nature into the higher
Transmutation of desire into love
Transmutation of personality purpose into group livingness and being
226. Once these transmutative processes have been accomplished, they are no longer needed. The transferences are complete, which is why DK refers to transmutation (in relation to the four higher injunctions) as an achievement and not a process.
But—and this is the point to be emphasised—because of this achievement, the art of transmutation is now the instrument which the initiate can use and transmute that which is not himself, and thus consciously and with clear purpose further the ends of evolution.
227. The achievement of transmutation in the microcosm makes of transmutation the instrument wherewith to transmute that which lies beyond the microcosm.
228. Note that DK has not in this instance called transmutation a science but, instead, an art. This means that the ability to transmute has become spontaneous and can be intuitively applied and, necessarily, the fourth ray will be involved.
229. Every high soul is an agent of transmutation with respect to those he encounters and with respect to his environment in general.
Transmutation "disappears" out of his own life, but the forces which have been transmuted into spiritual energy begin now to have a dynamic transmutative effect in the world of forms wherein he now chooses to work and serve, according to his ray and ashramic intent.
230. We are told that transmutation is to “disappear”. It is clarifying to realize that this disappearance simply indicates that the initiate no longer needs transmutation with respect to his own life process. Transmutation, however, still remains as an ability to be wielded in service.
231. Through the transmutative process, force has been changed into spiritual energy, and that spiritual energy can now be applied in work and service. The method of application will depend upon the nature and quality of the initiate which indicated by his ray. Ashramic intent also determines where and how he will wield the power of transmutation.
4. Impartation. Reference to this is made in the Book of Revelation, found in The New Testament. There we are told that the initiate is given a white stone, and in the stone "a new name" is found written; this is the "hidden name egoic."
232. The Name of the Planetary Logos is far beyond our apprehension. What of our name egoically considered?
233. The impartation of the “white stone” is equivalent to the realization of our higher identity as an Ego on the higher mental plane.
I am at a loss at this point as to how to express the higher significance of this. This impartation marks a climaxing point in the attainment of the point of tension where the Sound can be heard and not the Word alone.
234. Now again we discuss the higher Impartation—that which is found in the higher Rule.
235. When we speak of the Sound we are speaking of the Monad, the Spirit.
236. Do we see how the sequence of four words—Radiation, Magnetism, Transmutation, Impartation—represent an ascending series?
237. The “Sound” emanates from Shamballa and only when the initiate is truly in touch with his Monad, will the “Sound” sound forth.
Never forget that the O.M. is simply a symbolically sounded word which is intended to bring into the minds of those upon the Path those two great points of tension wherein
238. On several occasions, the symbolic nature of the O.M. is hinted. The O.M., per se, is not the true and complete Sacred Word.
239. It is as if the O.M. is an instrument to induce rapport with certain great occult factors.
a. The "hidden name egoic" is conferred upon the disciple. This, as far as he is concerned, is the Word of his soul ray.
240. Each soul ray has a “Word”. We can imagine that the “Word” conveys something of the destiny towards which the soul ray impels.
241. We gather that the sounding of the O.M. places the meditator en rapport with his soul ray and its “Word”. We may pursue this indication.
242. We that the “Word” is not, per say, the name of the individual’s own soul, but of a larger and more embracing factor—his soul ray to which all souls upon that soul ray respond.
243. DK has given us many examples from the Old Commentary of words and names which could suggest the “Word” of the soul ray.
244. The conferring of the “hidden name egoic” (and, hence, of the “Word of his soul ray”) will not take place unless a requisite point of tension is reached.
245. By the correct sounding of the O.M. (symbolic though it is) a sufficient point of tension may be reached to precipitate the conferral.
b. The Sound heard of which the O.M. is a symbol. This is the first letter of the sevenfold Name of the planetary Logos. More upon this subject may not be given, nor am I in a position to give it.
246. Just as the O.M. has symbolized the “Word of the soul ray” so it also symbolizes something much higher—the “Sound” to which monadic awareness gives access. The “Sound” emanates from Shamballa.
247. The Ego has a sevenfold name. On a much higher turn of the spiral, this is also true of the Planetary Logos.
248. When we reach the sixth injunction and are told—“Let the O.M. be heard right at the centre of the group, proclaiming God is All.”, it is the “Sound” to which reference is being made.
249. DK is telling us something about the depth of the secret surrounding the Sound when He tells us that He may say no more about the subject than He has said. He also says that He is not in a “position” to say more. This may be telling us something about His relation to monadic consciousness at the time He wrote these words.
These two preparatory injunctions will give you some idea of how abstruse is the teaching conveyed in the rules for initiates.
250. Our task at present is merely to see whether we can understand even a little of what is hinted. The ability to fulfill these injunctions as a group lies far beyond us.
The understanding and the expressing of the four rules for applicants, as demonstrated by the disciple now functioning in a group, can all be summed up in the word: Being.
251. The four inunctions as they apply to the disciple—Radiation, Magnetisation, Transmutation, Impartation (and in relation to the Rule for Applicants) all sum to one word—“Being”. The four are one and the one is “Being”.
Having said that, what does it mean to you?
252. DK can ask this question because, as He tells us, He is an “initiate into the mysteries of being” (DINA I, 7)
Being, per se, can only be grasped by those who have "come alive" monadically,
253. Thus, DK is telling us that he has, even though at the time of this writing He was not yet a Chohan.
254. May we say that at the third degree, we begin to “come alive monadically”? At that point we begin to enter the cosmic ethers where life begins.
who function in the three worlds of the Spiritual Triad with even greater positivity than the highly advanced personality functions in the three worlds of human evolution;
255. One for whom the term “Being” is significant is functioning positively within the world of the spiritual triad.
256. For such an one, the Monad has taken the place of the Ego (manifesting on the higher mental plan), and his personality demonstration is through the spiritual triad—which is, after all, the personality nature of the Monad.
and who have grasped somewhat the purpose for which Sanat Kumara has come into being and through directed livingness is working out His intention.
257. The one who can “Be” is somewhat attuned with the Purpose of Sanat Kumara. This realization is clearly monadic in nature. If we wish to understand planetary Purpose, we will do so through contact with (or, better, identification with) the Monad.
258. Sometimes reference is made to the purpose for which Sanat Kumara has come into being and at other times the focus is on the still greater Planetary Logos:
259. Let us tabulate the qualities of the one for whom the word “Being” is a reality:
He has come alive monadically
He functions in the spiritual triad with great positivity, as if it were his personality
He has grasped somewhat the Purpose of Sanat Kumara
260. The next time some well-meaning disciples tells you simply to “be”, remind him of what this really means!
We can now take up the four major injunctions given to the initiated disciple as he prepares to work under the Laws of the Spirit, as a conscious soul, and (for purposes of service) through a personality.
261. DK has offered us another synthesis.
262. We are reminded that the “initiated disciple” works under the Laws of the Spirit.
263. While the seven Laws of the Soul have been given and, in the majority of cases, well-described, such is not the case for the Laws of the Spirit.
264. Spirit directs; soul knows; personality enacts.
There are many initiates working without a body of contact which a personality provides, but we shall not consider them in our studies.
265. In speaking of a “body of contact”, does DK mean the mental and emotional body as well as the etheric, physical body? It would seem so, as the personality supplies three bodies of contact which are sometimes considered be but one body.
We shall only deal with those disciples who can work as a group [Page 264] on the physical plane,
266. These disciples are really initiates—embodied initiates.
fulfilling ashramic intent on the one hand and preparing themselves to tread the Way of the Higher evolution upon the other.
267. If these disciples are preparing to tread the Way of Higher Evolution, they are certainly initiates.
268. So we are considering the lives of initiates who are at work on the physical plane.