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.
The first major injunction in this Rule XIII reads as follows:
1. Up to this time we have been dealing with preparatory injunctions. The next injunction is called “major”.
3. Let the group understand the Law of Synthesis, of unity and fusion.
2. Three factors are brought together—synthesis, unity and fusion. The factors of unity and fusion apply often to the dimension of soul. We shall see if and how they apply to the Spirit aspect.
The Law of Synthesis, as you know, is the law of spiritual existence, and one of the three major laws of our solar system, as well as of our planet.
3. The word “spiritual” suggests the spiritual triad and above all the “spiritual plane” which is the atmic plane.
4. In this case, the term “spiritual” indicates a dimension ‘above’ what we usually consider as the soul.
5. The Law of Synthesis, really, is more than a systemic law; it is a cosmic law as are the other two laws which accompany it.
It is a basic cosmic law, applied from sources of which we know nothing, as are the Laws of Attraction and of Economy.
6. The sources here indicated can reasonably be associated with the "One About Whom Naught May Be Said" (considered as a Super-Cosmic Logos). It is also possible and even likely that the Law of Synthesis has an origin far beyond this, to us, unfathomably great Being.
7. The entire Universe is a Great Synthesis.
I dealt with these somewhat at length in A Treatise on Cosmic Fire, and of these two other laws I have given much and hinted more. Of the Law of Synthesis, I can tell you but little.
8. Is this because DK “may not” tell, or is it because of the level of His own development that He “cannot tell”.
9. Perhaps one must be a Chohan to speak authoritatively of the Law of Synthesis.
It is the law governing the activities of the Spiritual Triad, and the conditioning law of monadic living.
10. It may come as a surprise to learn that the Law of Synthesis governs the spiritual triad as well as the Monad.
11. The spiritual triad is, we know, the personality expression of the Monad.
12. Here DK speaks not only of the Monad but of “monadic living”. This suggests that it is fully possible to demonstrate monadic consciousness in the three worlds.
It works neither through the use of the energy of love nor through the application of the principle of economy.
13. While this is true, we should remind ourselves that every great cosmic law subsumes expressions of the other two cosmic laws within itself.
The fulfillment of these laws is necessary and preparatory to an understanding of the Law of Synthesis, and under the Law of Synthesis the worlds of illusion and glamour are mastered and the control of maya is negated;
14. All in Nature proceeds gradually. One cannot come to an understanding and expression of the Law of Synthesis before the two previous laws have been fulfilled.
15. We should attend carefully to what DK says about mastery and negation. Under the Law of Synthesis the worlds of illusion and glamor are not yet negated. This happens later. As for the influence of maya, its “control” is completely negated. Whereas mastery suggests the need to pay attention to that which is mastered, the negation of the control of maya suggests that it no longer presents any kind of threat whatsoever. It is as if the third aspect has been entirely subdued, as if it is no longer a factor with which to contend, whereas glamor and illusion, though mastered, are still forces with which to be reckoned.
under the Law of Attraction the nature of love is revealed, first of all through desire for form life, and then through attraction to the soul and a consequent resolution of the dualities of soul and personality. This brings about a unity which—in due time—serves to reveal a greater potential dualism—that of soul and spirit;
16. There are three steps through which the nature of love is revealed under the Law of Attraction:
17. Every realization of unity leads to a later realization of a greater duality to be reconciled.
18. Until the unity of soul and personality is somewhat experienced, the duality of soul and spirit will not be revealed.
19. We may recall the encapsulation of the Divine Plan:
a. The illumination of the mind
b. The revelation of love
c. The evocation of the will
this fundamental duality must also be resolved, leaving the essential, universal planetary duality, Spirit-matter, present in time and space.
20. The resolution of duality of soul and Spirit occurs through the practice of the “Technique of Duality”.
21. Under what cosmic law is the duality between soul and Spirit to be resolved? Must not the Law of Synthesis play a role in this resolution as well as the Law of Attraction?
22. The resolution of Spirit and soul into a perceived unity will disclose yet another duality—as DK calls it, “the essential, universal planetary duality”—Spirit-matter.
23. When we read of a “universal planetary duality” we may infer that this duality is universal throughout the planet and, really, throughout all planets.
24. We are, however, gathering that the Law of Synthesis has more relation to the resolution of the duality of Spirit and matter than the duality of soul and Spirit. In the duality of Spirit and matter the love aspect is not to be found. However, in the resolution of soul and Spirit, the love nature is still of significance.
The Law of Synthesis has reference to this relationship and to the factual nature of the tremendous assertion of H. P. Blavatsky that "Matter is spirit at its lowest point of manifestation and spirit is matter at its highest."
25. Under the Law of Synthesis, the reality of Spirit-matter is revealed.
26. In light of HPB’s assertion it becomes clear that when one is perceiving matter one is perceiving Spirit and vise-versa.
27. On our planet and perhaps in our solar system, this is the greatest duality of which we can perceived. It deals with the foundational factors of life, for always, the “One between”, the “middle One” is destroyed.
It is of this synthesis that the group must learn;
28. A heightened sense of reality will eventuate. This world is the ‘other world’ and the ‘other world’ is not essentially different from this world.
it is this relation which they must begin to comprehend,
29. The interrelation between Spirit and matter is the foundational dynamic upon which all other lesser interrelations are dependent.
30. This kind of comprehension cannot emerge until the antahkarana is built.
and the distinction (for there is a distinction) between synthesis, unity and fusion must in due time be mastered.
31. Fusion suggests a process of merging—usually of soul and personality.
32. Unity is the result of the completed fusion process. Soul and personality are understood as one. Yet, sometimes, the term “unity” is used in relation to the Monad.
33. Synthesis is the indivisible oneness which underlies all perceived differences.
To you, it may seem that these three words connote the same thing, but that is not so; fusion is ever related to the conscious merging of soul and substance until a point of equilibrium is achieved;
34. Another way of saying this is that fusion is related to the conscious merging of subjectivity and objectivity, of the perceiver and the perceived. It is a process.
35. The fusion of soul and personality is the fusion of soul and substance.
at this point, unity becomes possible and the point of balance—through the attainment of a point of tension—is disturbed.
36. Unity describes the point of equilibrium achieved when through this conscious merging of soul and substance. Fusion is the process; unity is the result.
This takes place in three definitely defined stages when the fusion of personality and soul is brought about through the self-initiated effort of the disciple: first of all upon the Probationary Path, then upon the Path of Discipleship, and finally at the third initiation, upon the Path of Initiation.
37. There are three processes of fusion and three types of unity achieved, each to be disturbed by the onset of a new process of fusion (in the first two cases, and perhaps by a process we can name somewhat differently in the last case—because Spirit is involved—though it is still a process of fusion).
38. Upon the Path of Probation there is a fusion of mind and emotion; the soul is approaching and can be felt merging into the personality life but is still minimally fused (in consciousness) with the personality nature.
39. Upon the Path of Discipleship there is an increasing fusion between soul and the fused mental-emotional nature; the disciple is becoming the soul-infused personality.
40. Upon the true Path of Initiation there is a growing fusion between the Spirit and the soul-infused personality. The Path of ‘Probationary Initiation’ is still part of the Path of Discipleship. Shall we call this third phase fusion? It is justifiable (especially at the third degree) but a new process involving the Spirit is beginning as the Technique of Duality supersedes the Technique of Fusion.
It is essential that you ever remember that this third initiation, the Transfiguration, is the first major initiation from the standpoint of the Hierarchy, though the third from the limited vision of the aspirant.
41. The first two initiation are Initiations of the Threshold and are planetary rather than solar initiations.
42. The term “major initiation” is ambiguous, because sometimes all five of the first five initiations are called “major”.
43. In any case, when the initiate becomes consciously aware of the Spirit for the first time, the initiation is considered “major”.
The initiate then goes on to learn the significance of unity in its true sense;
44. “Unity in its true sense” always involves the Spirit or Monad.
this is only possible when monadic influence can be consciously registered and when the antahkarana is in process of conscious construction.
45. When can monadic influence be “consciously registered”? Although something of this sort can happen after the second initiation (as at that time the antahkarana is surely in process of conscious construction), the third initiation usually marks the occasion of conscious monadic registration.
46. We can say the sense of unity is growing after the second degree but does not become confirmed as undeviatingly factual until the third degree.
47. We note the inference that the antahkarana can be in process of construction, but unconsciously so.
I emphasise the word "conscious" here; much of the work of fusion and of attainment proceeds unconsciously under the fundamental Law of Evolution,
48. We are speaking of soul-infusion or the fusion of soul and personality. This is well in process from the time of the first reversal of the wheel at the time of the vitalizing and organizing work upon the fifth petal (especially the later phases of work on this petal) of the egoic lotus—in any case, much before the first initiation occurs.
which is a Shamballic law, embodying as it does the working out of the inscrutable will of Deity.
49. We recall that the Law of Evolution was impulsed from the cosmic mental plane by the Planetary Logos or by Sanat Kumara as the Planetary Logos.
50. The very first purpose of Sanat Kumara (which is closely related to the “inscrutable will of Deity”), works out therefore, through the processes of evolution under the Law of Evolution.
The work now being done on the three stages of the Path has to be intentional and, therefore, consciously undertaken and intelligently planned;
51. These three stages are, we remember:
52. We are not to stumble along the Path as might be the case with the young aspirant.
it must be backed, first of all by determination, then by the spiritual will, and finally as an implemented aspect of purpose.
53. Three aspects of the will are here given. We remember that “determination” is directly linked with “enlightened, enthusiastic will”.
Fusion might therefore be regarded as the individual process of spiritual integration, relating—in full waking consciousness—the three divine aspects in man.
54. Here us a broader definition of fusion, for it no longer relates only to the merging of soul and personality but to the merging of Spirit, soul and personality. This was hinted when the term “fusion” was applied to processes occurring at the third initiation.
55. In Esoteric Psychology II, the Techniques of Fusion are distinguished from the Techniques of Integration, but, as always, in practice they are more closely related than they seem to be when considering them from the academic perspective.
56. When speaking of the process of fusion at an advanced stage of development, this process has to be undergone “in full waking consciousness”. Unconscious fusions exist, but they are only the foundation of the later, distinctly practiced Technique of Fusion with its advanced meditation themes (Isolated Unity, Inclusive Reason and Presented Attributes).
57. Immediately below is a marvellous definition of “unity”—remembering that true unity can only be achieved when monadic influence can be consciously registered.
Unity might be regarded as the conscious adaptation of the initiated disciple to the greater whole,
58. When in the state of unity the initiated disciple has the whole ever in mind.
59. It is not enough for him to be conscious of the greater whole, but he must consciously adapt himself to this greater, consistently registered whole.
60. The final state of unity which concerns the man-as-man is the Isolated Unity of the Master.
as his absorption into the group through his obedience to the laws of the soul,
61. The initiated-disciple’s perception of unity correlates with his absorption into the group. The perceiver of unity lives in an established sense of group consciousness.
62. Each new whole is really a group.
63. We also learn that if we wish to be absorbed into a group (or the whole) we must follow the laws of the soul.
and as governing his attitude to that in which he lives and moves and has his being.
64. Unity is that which governs the attitude of the initiated disciple to “that in which he lives and moves and has his being”.
65. “That” is, relatively speaking, the “whole” and is also the encompassing “group”.
66. “That” is the Planetary Logos and even more fully, the Solar Logos. The sense of “unity” governs his attitude towards these greater wholes.
This goes on until he sees no distinction, registers no differences and is aware of no separative reaction,
67. This could only occur under monadic impression.
68. “In unison let the group perceive the triad shining forth, dimming the light of the soul and blotting out the light of form. The Macrocosmic Whole is all there is. Let the group perceive that whole and then no longer use the thought ‘my soul and thine’ ” “Let the group know that life is one and naught can ever take or touch that life”. “Let the group know there are no other selves”. “..and then let darkness take the place of light, hiding all difference, blotting out all form.” (From Rules 5, 6, 9)
69. The one who “sees no distinction, registers no differences and is aware of no separative reaction” has surely taken the third degree.
70. The “impelling sense of difference” (which taken to extremes makes one a member of the Black Lodge) has been overcome.
and all this because the instinct to separation no longer exists in him.
71. This instinct is Martian and lower Saturnian in nature and is a personality prompting.
It refers to his oneness in the world of [Page 266] energies in which he moves,
72. This is achieved at the third degree when the astounded disciple beholds from the mountain top the passage of the energies.
making him an unimpeded channel for energy and, therefore, an integral and smoothly working part of his total environment
73. Thus all “separative reaction” has been overcome.
and, above all, of the group to which, automatically and under the laws which govern his soul, he has been attracted.
74. The initiated-disciple is beginning to ‘live’ in the state of “Isolated Unity”, which is climaxed at the fifth initiation.
75. It is also important to note that in this state of oneness, energy flows in a manner uninterrupted.
76. With respect to his environment and his group, he forms an integral and smoothly working part.
77. Integration, fusion, unity—these are the results of living under the laws of the soul.
78. Let us tabulate what the initiated disciple has achieved:
a. He has achieved oneness in the world of energies in which he moves.
b. He has become an unimpeded channel for energy.
c. He has become an integral and smoothly working part of his own environment.
d. He has become an integral and smoothly working part of the group to which he has been attracted.
He has learnt all that he can learn through the processes of differentiation to which he has been subjected for aeons.
79. This means that the power of the third aspect will fade from prominence. In fact, it begins to do so once the third initiation is reached—the knowledge petals begin to disintegrate, we are told.
80. He must now learn through higher fusions, unity and identification.
The principle of intelligence controls him and the principle of love motivates him, and he has consequently attained unity.
81. He has achieved a soul-infused intelligence which is distinct from operating under the impression of the separative, discriminative mind.
82. When love and intelligence are fully fused, the result is unity. Of course, this cannot happen until contact with the Monad has become conscious.
83. The fully soul-infused personality is the initiate of the fourth degree.
But, my brothers, it is the unity of his ray, of his Ashram and of the Plan; it is the unity of the Hierarchy which exists for purposes of service and active work in its seven major groups and its three main departments or divisions.
84. We are dealing with a higher type of unity that was at first discussed.
85. What are the types of “unity” which the initiated disciple is achieving?
It is indeed attainment and liberation. But more must still be learnt if the Way of the Higher Evolution is to be trodden and a choice between the seven cosmic Paths made—a choice which curiously enough is not dependent upon ray, for all rays are to be found on all these paths.
86. DK gives us an important and abstruse piece of occult information.
87. Unit is achieved upon the individual’s ray. The Path the individual will tread on the Way of Higher Evolution is not dependent upon ray.
88. He tells us that all rays are to be found on all the Paths. However, there may be certain preponderances, as careful reading of other texts will reveal. For instance, many fifty ray Monads tread the Way of Magnetic Work—Path II. Those with a strong third ray are inclined towards the Path of the Planetary Logoi.
89. A still higher attainment and liberation lie ahead.
This can only be done through synthesis.
90. The more advanced learning necessary to tread the Path of Higher Evolution is accomplished under the Law of Synthesis.
The choice of Paths on this
92. Below is DK’s paraphrase of an ancient definition of the Law of Synthesis.
This Law of Synthesis "works through the Seven which yet are One;
93. The seven are united into One under the great and synthetic Second Ray.
which points to the seven ways and yet those upon the seven ways are one;
94. This sentence relates to the descent of Spirit into multiplicity
which initiates the universal into the many but preserves its integrity;
95. This sentence relates to the One becoming the Many.
which originates the plan but preserves intact the purpose;
96. Purpose synthesizes the multifarious Plan (adapted to the World of Illusion)
which sees the multiplicity needed under the Law of Sacrifice but subordinates that law unto the Law of Synthesis;
97. Under the Law of Synthesis lesser laws are allowed to condition humanity and the planet until they have accomplished the necessary preparation for realized Oneness.
which breathes forth the many Breaths and yet is Life Itself."
98. Each Ray is a “Breath”. Each Being is a Breath.
99. The theme of oneness resounds throughout this definition of the Law of Synthesis.
100. The “seven ways” are the Way(s) of Higher Evolution.
101. Under the Law of Synthesis the many and the One are simultaneously preserved. The One is in the many and the many are the One.
102. The factors which accord with diversity are—
103. The factors which accord with the One are..
104. The Law of Synthesis is operative as the One becomes the Many (without ever losing its oneness) and as the Many rejoin as the One.
105. If we wish to understand the Law of Synthesis, we will have to ponder the One and the Many.
In this attempt to paraphrase an ancient definition of the Law of Synthesis, I have said all that I can upon the theme.
106. One realizes that a great potential for illumination is hidden in this ancient definition.
107. The closer we come to Reality, the less there is to be said and the more there is to be understood.
Only as disciples build the antahkarana and function as the Spiritual Triad within the monadic Life will inspiration come,
108. Inspiration is required for revelation.
109. If one truly functions as the spiritual triad, one is functioning within monadic life.
110. The antahkarana leads to perceived and realized Oneness. The Many become the One in the united strands of the antahkarana.
just as they learnt to make contact with the soul and to function as the threefold personality within the soul, and then revelation ensued.
111. We see the parallel. One is functioning as a triangle (whether as personality or as spiritual triad) but within that which fuses the triangle into one unified expression. The three are the one.
112. Revelation of the soul ensued when one functioned as the personality within the soul; inspiration derived from the life of the Monad arose when one functions as the spiritual triad within the monadic Life.
113. The triangle is inscribed in the circle.
114. One can readily see the transposition towards which we are working and which we are expected to accomplish.
Naught is gained by further elucidation. Proceed with the work of building the antahkarana and light will shine upon your way and revelation will attend your steps.
115. DK has told us all He profitably can. The key to greater light and revelation is the building and functioning of the antahkarana. If we wish to know what only the spiritual triad (under monadic inspiration) can reveal, the only course of action is to render the antahkarana a functional occult reality n our lives (even though, ultimately, one could reasonably argue that it does not exist).
Step by step and increasingly, we are impressed
with the importance of building the
The second major injunction (though the fourth phrase in our rule) is:
117. We recall—six injunctions: two of them preparatory and the next four considered major.
4. Let the threefold mode of working with that which is dynamic carry the group together towards the Higher Three.
118. When addressing the “dynamic” factor we are definitely dealing with the will.
119. In relation to the will, why should there be a “threefold mode of working”? When we study the structure of the Monad, we notice that there are three aspects embodied in the monadic vehicle—will, wisdom and activity. Each of the major divine aspects expresses through a subsidiary three.
This injunction holds in it information which is somewhat new to the modern initiate, functioning in a physical body; it is difficult for him to grasp even a modicum of its significance.
120. We are forewarned. Is the suggestion given that the modern initiate who is not functioning in a physical body would find the information easier to grasp?
To convey any faintest hint of its meaning is incomparably difficult for me where disciples such as you are concerned.
121. DK is speaking not to modern initiates, but to modern disciples who are still, most of them, far from the spiritual status of a true initiate.
All I can do is to fall back upon the Law of Analogy, by means of which the microcosm can arrive at a glimmer of understanding of the more obvious aspects of the Macrocosm.
122. Through analogy we do not fathom the true structure of the macrocosm, but only a ‘glimmer’ of understanding. Yet to approach in this manner represents, at least, a beginning.
First, let me make reference to the words "the Higher Three"; let me see if I cannot somewhat clarify the entire complex idea. The words "Higher Three" refer to the three Buddhas of Activity Who still remain actively cooperating with the Lord of the World.
123. We are told that these three Buddhas are accompanied by three esoteric Buddhas or Kumaras. All of Them, apparently, came with Sanat Kumara when He made His ‘appearance’ on this planet—the Earth-globe.
124. Earlier, in Rule VIII, we have been told, “Let the group understand the three and then the one”. The meaning there is related but somewhat different, for the “three” in that instance represent the three great centers within our Planetary Logos—Shamballa, Hierarchy and Humanity.
They are, as you have been told, close to Sanat Kumara and came with Him when He decided to take incarnation through the medium of our planet, Earth.
125. In a way it is correct to say that Sanat Kumara was always in incarnation through other aspects of our planetary scheme. For reasons of His own, He decided to deepen His material focus in that globe of the Earth-scheme which expressed its deepest density and materiality.
126. If a greater Being is focussed in the cosmic ethers, He is considered to be in incarnation. If man is focussed in systemic ethers (in transition after he has dropped the dense physical body) he is said to be out of incarnation.
It is difficult to understand Their mysterious and peculiar functions. They do not belong to this solar system at all; They have passed through the human stage in such far distant and remote world cycles that the experience is no longer a part of Their consciousness;
127. It is difficult to know what DK means by “world cycles”. We have already been told that the Buddhas of Activity were Planetary Logoi in the previous solar system, so any stage in which the life or lives which comprise Them stood at the human stage would have to have been many mahakalpas ago.
128. Whenever dealing with the constitution of a great Being such as a Buddha of Activity or a Planetary Logos, it is difficult to know whether They are one Identity or many identities fused as one. The paradoxes of the One and the Many are complex and we are in no real position to solve them.
They act as advisors to Sanat Kumara where His initial purpose is concerned, and that is why the words "the will of God holds sway" occur in this rule.
129. In systemic and cosmic ‘administration’ there are always three surrounding a one. If we think carefully, we will find this design operative at the human level as well.
130. It is within the Council Chamber, especially, that the “will of God holds sway”.
131. We notice that They advise in relation to Sanat Kumara’s “initial purpose”. Does this mean that They may not advise in relation to His final purpose?
It is Their supreme task to see that, in the Council Chamber of Shamballa, that purpose is ever held steadily within the "area of preparation" (I know not how else to word it) of that Council.
132. That which is to precipitate in the lower worlds (worlds lower than the logoic plane) is ‘prepared’ for precipitation on that plane—the logoic.
133. Where is the “Council Chamber” ‘located’? It has not been confirmed, but this is where the “Council Chamber” is likely to be ‘located’—at the point of tension known as the logoic plane.
134. We do not know what role the monadic plane may play in relation to the “Council”. We do know that even the Christ (as One Who has begun the seventh degree process) has achieved the logoic plane, and that “He sitteth at the Right Hand of the Father” to which position He “ascended” presumably Sanat Kumara.
135. We see that the Buddhas of Activity have a holding, sustaining and steadying function.
They function, in a peculiar sense, as linking intermediaries between the Logos of our solar system and the informing Life of the constellation Libra; They relate these two great centres of energy to our planetary Logos.
136. So we are being told of a cosmic triangle consisting of the constellation Libra, our Solar Logos and the Three Buddhas of Activity.
137. One wonders at Their spiritual status if They have such an apparently extra-cosmic function.
138. The constellation Libra is, in its structure, triangular as the glyph which represents it indicates. It is closely associated with the third ray and the planet Saturn, a third ray planet. The Buddhas of Activity have, collectively, a third ray function although each of Them represents one of the major divine aspects.
139. From the wording above, we can conceive of Sanat Kumara in His role as Planetary Logos.
In the last solar system They were the planetary Logoi of three planets in which the mind principle reached its [Page 268] highest stage of development;
140. The “highest stage of development” mentioned was the highest for that solar system.
141. The relation of the Buddhas of Activity to the third ray is suggested through their close relation to the mind principle.
142. Is it not astonishing that Those who previously were full Planetary Logoi are now incorporated into the expression structure of a single Planetary Logos—a Logos of a non-sacred planet.
143. It is important to realize that there are a number of gradations of Planetary Logoi.
They embody in Themselves in a most peculiar manner the wisdom aspect of the second ray, as it expresses itself primarily through what has been called in the Bhagavad Gita "skill in action." Hence Their name, the Buddhas of Activity.
144. This is an important statement and a number of hints are contained within it.
145. Within the one we know as the Buddha, the seeds of the first solar system (really the previous solar system) ripened.
The Buddha “was the Avatar Who carried in Himself the fully ripened seeds of the past solar system. (EP II 278)
146. Something of a third ray nature (the quality of the previous solar system) came to fruition in the Buddha—the Lord of Wisdom. The Buddha presently embodies the wisdom aspect of the second ray just as the Christ embodies the love aspect. The wisdom aspect of the second ray apparently has a definite relation to the third aspect of divinity (as well as to the first aspect, from yet another perspective).
147. The activity aspect is the third aspect conditioned by the third ray, and “skill in action” suggests the intelligence of the third ray. Of course it also suggests the wisdom of the second ray.
148. It would seem that the wisdom aspect of the second ray is the bridge from third ray expression to the full expression of the love of the second ray.
149. Whenever the term “Buddha” is used, the second aspect is suggested, for the quality or buddhi is expressive of the second ray. “Buddhi” means wisdom.
150. In the present development of this planet, the third and second rays are being blended. We can see, therefore, how important will be the wise and intelligently directing function of these Beings Who embody both the third and second rays.
Sanat Kumara has now moved one step ahead of Them upon the great cosmic ladder of evolution, for an aspect of the Law of Sacrifice has conditioned Them.
151. This is a very important statement and somewhat paradoxical. We must remember that Sanat Kumara is called the “Great Sacrifice”. Are the Three Buddhas (Who had reached the exalted rank of Planetary Logos even in the previous solar system) still more sacrificial than the Great Sacrifice, or is the aspect of sacrifice which conditions Them different from the aspect of sacrifice conditioning the Great Kumara?
152. In any case the sacrifice conditioning Them seems to have retarded Their progress with respect to Sanat Kumara. The implication is that, before Their sacrifice, They all stood at approximately the same position on the Ladder of Evolution or that They were even more evolved than He.
However, within the planetary consciousness and among Those Who work out the divine purposes, there are none Who approach the Eternal Youth and these three Buddhas in point of Evolution.
153. This seems an evident statement. We would be inclined to inquire whether the Three Esoteric Kumaras should be included in this enumeration. They are, from what we gather, at least as advanced as the Buddhas of Activity and in some references are made to seem moreso.
They work out Their plans—these four Great Lives—through the medium of the Lords of the Seven Rays.
154. Again a vitally important statement. There has been a question as to whether the Seven Kumaras (including Sanat Kumara) should be considered (upon and within our planet) the Lords of the Seven Rays. This would be a misconception as is evident from the fact that the “four Great Lives” (a majority of the Seven Kumaras) work out Their plans through the Lords of the Seven Rays.
155. The Lords of the Seven Rays (the “Ray Lords”) are (in this context) intra-planetary Beings. We are not here speaking of the other Planetary Logoi as “Ray Lords” although, on a higher turn of the spiral, They are.
Under the Law of Analogy, They are to Sanat Kumara what the three mind aspects upon the mental plane are to the disciple and the initiate. They represent in action:
156. The association of the Three Buddhas of Activity is further emphasized.
157. We can see how mind and wisdom are considered related. Wisdom is more than mind but necessarily includes it.
158. Buddhism has a strong third ray component. That this should be so is suggested by the highly mental, third ray nature of these highly exalted Buddhas of which the many lesser Buddhas can be considered reflections.
159. In the following differentiation, the Tibetan is speaking of each of the Buddhas of Activity individually.
The concrete or lower mind of the planetary Logos,
160. It is important to realize that He does have one!
161. The true concrete mind of a Planetary Logos functions on the concrete levels of the cosmic mental plane.
162. One of the Buddhas of Activity represents the aspect of lower mind.
That energy which we call the soul and which the disciple calls "the Son of Mind,"
163. This is that aspect of mind which is particularly associated with the causal body of the Planetary Logos (which, let us remember, is ‘located’ on the third subplane of the cosmic mental plane).
164. Another of the Buddhas of Activity represents “the Son of Mind”.
The higher or abstract mind,
165. All three mental aspects are obviously ‘located’ on the cosmic mental plane which tells us something about an important area of expression of the Buddhas of Activity.
but all this from cosmic levels and with cosmic implications.
166. As stated. We do not learn too much about how these great Beings and even the Planetary Logos actually functions on the cosmic mental plane. Such knowledge would obviously be beyond our capacity to absorb. Yet, we do have the indicative analogies.
167. It would seem that each Buddha of Activity could be correlated with one of the principle types of Solar Angels.
It was Their activity which (after evolution had run a long course) brought about the act of individualisation and thus brought the human kingdom into existence.
168. We are learning that the Three Buddhas of Activity are particularly responsible for the birth on our planet of the fourth kingdom of nature—the human kingdom. It seems important to remember that the existence of the Fourth Creative Hierarchy long antedated the birth of the fourth kingdom.
169. Since the Members of the Fifth Creative Hierarchy are also intimately involved with the creation of the fourth kingdom, there must be (in creating the fourth kingdom) a strong connection between the three Buddhas of Activity and the Fifth Creative Hierarchy.
In a mysterious sense, therefore, it might be said that the three Buddhas of Activity are responsible for:
170. If the sense is “mysterious” all we can do is register the fact and wait for the knowledge and wisdom to penetrate the mystery.
1. The Act of Individualisation. The work of the particular Buddha responsible at the time for this major activity, has been temporarily quiescent since Lemurian days. He works, when active, through the seventh ray and draws the needed energy from two constellations: Cancer and Gemini.
171. This must be the Buddha of Activity particularly associated with the third ray (at least archetypally), for individualization took place in the third root-race and involved the intelligence aspect.
172. Yet, we are told of His connection with the seventh ray. This makes sense for the seventh ray rules the lowest systemic plane and we are speaking about embodiment and the beginning of the reincarnational process for the newly made human family.
173. We realize that the Buddhas of Activity are fully capable of drawing upon and utilizing the energies of the constellations.
174. Why Cancer and Gemini? May we say that the Cancer rules the lunar aspect of man, the lower vehicles (elemental vehicles) which were to receive the implantation of the spark of mind?
175. Gemini represents the “relation between”—the relation between the Solar Angel and the lower nature, the lunar nature. The solar principle enters via Gemini. Via Gemini there is a bridging from the second aspect of divinity (in this case the true soul or spiritual triad) to the third. Gemini is many ways, represents a union of the second and third rays. The glyph of Gemini clearly embodies the Roman Numeral for the number two—II. Further, Gemini is the third sign of the zodiac.
176. We are told that Gemini is one of the major signs under the influence of which man individualized. We are also told that man (as a kingdom) took his first incarnation in the sign Cancer. So the two signs are appropriately related to the process of individualization.
177. This Buddha of Activity would be the one most closely connected with the Fifth Creative Hierarchy as that Hierarchy functioned during the process of individualization. This particular Buddha, however, is involved with the Act of Individualization suggesting His involvement with the very moment that the spark of mind was implanted.
2. The Act of Initiation. I would call your attention to the word act; I am not here referring to process.
178. This is an important distinction. So often DK is at pains to stress the fact that initiation is a process. Here He emphasizes the conception of initiation which entertained by so many—namely, that it is an act or event.
179. Can we say that at the moment of the application of the "Flaming Diamond", this second Buddha of Activity plays a focal role?
His work only begins at the third initiation when the planetary Logos is the Initiator.
This Buddha is definitely connected with the
second aspect of divinity. It is only at the third initiation (ruled very much
by the deeply second ray planet, Venus) that the second aspect emerges into prominence.
The third initiation is, we remember, the first solar initiation and our Solar Logos is profoundly identified with
the second aspect and the second ray.
That Sanat Kumara enters as the One Initiator at
the third initiation (dominated as it is by the prominence of the second
aspect) indicates something of the His deep second ray nature. He is the
embodiment of the first ray on our planet (of course) but in a manner still
deeper, He embodies the second aspect, for He is a direct Disciple of our second
ray Solar Logos.
182. Initiations prior to the third are initiations of the threshold and are under the sway of the third aspect of divinity (even though administered by the Christ—the great Exponent of the second ray). These earlier initiations deal with the two specifically lunar aspects of human nature. The mind nature (dealt with at the third initiation) is not entirely lunar in nature.
183. We are told that, at the third initiation, it is the Planetary Logos functioning as the Initiator; however, it is the Planetary Logos as He works through Sanat Kumara Who has become the “mouthpiece” of the Planetary Logos:
At the moment of initiation (after the second Initiation) Sanat Kumara becomes the direct mouthpiece and agent of the Planetary Logos. That great Entity speaks through Him and for one brief second (if one can use such a term in connection with a plane whereon time, as we understand it, is not) the planetary Logos of a man's Ray consciously—via His etheric brain—turns His thought upon the Initiate, and "calls him by His Name." (TCF 752)
At that initiation, the will aspect begins to function.
184. This is true. The Monad makes it first impact of which the soul-infused personality becomes truly conscious. However, emphasis should be placed on the fact that conscious contact with the Monad has only just begun.
The Buddha behind the initiatory process is extremely active at this time; He works through the Christ [Page 269] and the Lord of the second ray, drawing the needed energy from the constellations Capricorn and Aquarius.
185. Our planet is passing through a tremendous phase of initiatory opportunity. Hence the activity of this particular Buddha.
186. This is the Buddha particularly related to the Christ (the Initiator closest to the human family at this time). He also works through the intra-planetary Lord of the Second Ray.
187. Why Capricorn and Aquarius? Capricorn is the sign which particularly denotes the third initiation. We note that it is opposite the sign Cancer found prominent in the individualization process. Cancer initiates the consciousness into the realm of “death” in the lower three, lunar, worlds. Capricorn opens the ‘gates of life’ to the ascending soul.
188. As for Aquarius, it is a sign of universality and is closely associated with the third as well as fourth initiations.
189. Aquarius in this instance particularly indicates the liberation of the initiate into group consciousness.
190. For the more advanced, spiritual human beings, we are entering that phase of opportunity called “group initiation”. We can see how the energy of Aquarius is needed to bring this about. Capricorn, also, is involved in this process of group initiation, for Capricorn rules the fifth law of the soul—the Law of Group Progress (also called the “Law of Elevation”).
3. The Act of Identification. This involves what has been called a "moment of opening-up," during which the initiate sees that which lies within the cosmic intent and begins to function not only as a planetary unit but as a cosmic focal point.
191. “Identification” too, can be considered both an “act” and a “process”.
192. There are many possible moments of “opening up”. In this case, we are speaking of a moment that is very advanced as it introduces into the consciousness and capability of man a cosmic factor.
193. Since the fifth initiation is the first in relation to the cosmic source, Sirius, we could conceive of Identification as particularly related to the fifth degree. We know that “Isolated Unity”, indicating the fulfillment of a certain stage of Identification, is fully expressed, as far as the human being is concerned, at the fifth degree.
194. When we speak of “opening up” we mean an expansion of consciousness which negates the limiting effect of the ring-pass-not. One begins to find one’s identity in the many centers of life which one’s individual ring-pass-not had previous and effectively excluded.
The Buddha of Activity, responsible for this type of planetary activity, works with the Lord of the first ray and functions as an outpost of the consciousness of the informing life of Aries and of Leo. His work is only now beginning to assume importance.
195. If the third Buddha of Activity acts as an “outpost of consciousness” for certain great constellational Lives, the same may be inferred of the other two. This thought deepens our understanding of how the Buddhas of Activity are related to the Lords of zodiacal constellations.
196. In the six constellations in relation to which the Buddhas of Activity act, the constellation Libra (with which They have a special connection) is not mentioned.
197. If we have studied esoteric astrology, we will recognize in Aries and Leo two of the three constellations which express the first ray.
198. The Solar Logos (though ostensibly a second ray source) has an entirely dominating influence on all Planetary Beings within our solar system and, thus, in this respect, fulfills the directing function of the first ray.
199. It is perhaps no surprise to find that the two constellations given in relation to this third of the Buddhas of Activity have a special relationship to the Sun. The Sun is exalted in Aries and rules Leo.
200. That which we, in our solar system, call electric fire, is really an aspect of an all-dominating systemic solar fire—the major fire of our Solar Logos (Who, of course, also expresses electric fire in His monadic nature).
201. The Sun, for us, is the symbol of oneness, of universality. It signifies an all-embracing Identity. The Sun symbolically signifies the union of every soul with the Oversoul. It embodies the final two of three stages of human consciousness transcending itself—“I Am That” and “I Am That I Am”.
I realise that this information has little meaning to you and lies beyond your understanding, but so was much that I gave you in A Treatise on Cosmic Fire. Its sole value for you lies in the revelation of the linking up and the interplay between all parts of our solar system, our universe and the zodiac.
202. This “linking up” is a Mercurial function—the energy of Mercury being the planetary energy so powerfully expressed by the Tibetan.
203. The linking up precedes the perception of wholeness which is so necessary to the achievement of a sense of universality—that expanse of perception conferred by the Aquarian energy.
Through these three great Buddhas there is a basic relation, established aeons ago and steadfastly held, between our planet, three of the seven sacred planets, and six of the major constellations—the three and the six which most uniquely concern the fourth kingdom in nature.
204. Again, we note the holding power of the Buddhas of Activity.
205. We are being offered some essential occult information. The six constellations which most concern the human kingdom are, in order:
206. We could wonder why Scorpio is omitted as Scorpio rules the Fourth Creative Hierarchy, the human Hierarchy of Monads. Yet, we could say that Scorpio rules a Hierarchy and not a kingdom.
207. If we add the three and the six we arrive at nine, which is the number of the Fourth Creative Hierarchy.
208. What could be the three of seven sacred planets to which our Earth-scheme is related via the Three Buddhas of Activity?
209. If we look at the six constellations, we shall find them hierarchically ruled as follows:
We find that Uranus is prominently featured and
211. The three synthesizing planets are Saturn, Neptune and Uranus. Two of the three are mentioned in the list above. Saturn is not.
Could the planets be Venus for the first Buddha
of Activity bringing about the individualization in relation to which Venus is
213. Really, the three synthesizing planets are good candidates for the three planets associated with the six constellations. Venus, of course, is related to the process of individualization, but Saturn is the major third ray planet and rules that sense of separated individuality which emerges for animal-man once individualization has taken place.
214. For whatever reason, DK does not specify the three planets, leaving their selection to our intuition.
215. One can easily imagine Sanat Kumara as symbolized by the Sun and the Three Buddhas each representing one of the three synthesizing planets.
216. From another perspective, the three “super-principles” are presently, in our solar system, represented by Saturn, Jupiter and Venus.
If we compare the two triplicities of planets,
Saturn would represent Uranus, Jupiter would represent
Other planets and other constellations are also related to the human family, but their relation is more aggressively (if I might use that word) related to the three subhuman kingdoms; with these we shall not here deal.
218. Following DK’s suggestion, we would find that Taurus, Virgo, Libra, Scorpio, Sagittarius and Pisces are more aggressively related to the three subhuman kingdoms.
219. When a word like “aggressively” is used, we must suspect the influence of Mars in relation to the Lunar Lords (which Mars rules).
220. There are a number of ways to think about this, but surely we can fairly easily recognize the relation of Sagittarius to the animal kingdom, of Virgo and Libra to the plant kingdom, and of Taurus (and Virgo) to the mineral kingdom.
221. Sagittarius (and Scorpio) are ruled by Mars, the planet particularly related to the animal nature.
222. Libra is ruled by Venus (and Venus is exalted in Pisces) relating them both to the vegetable kingdom.
223. Taurus is ruled by Vulcan (the planet most connected with the mineral kingdom) and so is Virgo.
224. Obviously, we cannot limit the relationships of these constellations to only one of the lower three kingdoms, and, of course, they all relate to humanity as well.
Their relation to the human kingdom has been covered by me in the astrological section of this Treatise: A Treatise on the Seven Rays, Vol. III (Esoteric Astrology).
225. The relation of these signs of the zodiac to the human kingdom is clearly delineated there.
You will note that I have here indicated the existence of five triangles:
226. Had we noticed? Perhaps if we think about the Tibetan’s indications we will realize we should have noted them.
1. That existing in the interplay of the energies of the three Buddhas of Activity Who create a triangle, closely related to the planet Saturn.
227. The Buddhas of Activity are an obvious triangle.
228. Saturn (the primary third ray planet) is highest (i.e., hierarchical) ruler of the triangular constellation, Libra. We shall also notice, however, that Capricorn (also a constellation expressive of the third ray) takes the form of an immense triangle (at least as viewed from Earth).
229. If the three Buddhas of Activity are closely related to the planet Saturn, are they also closely related to the atmic plane, which is the focus of that Creative Hierarchy called the “Triple Flowers” and which has so much to do with the expression of the third aspect?
2. The triangle of the three rays through whom the three Buddhas work.
230. These are the third, second and first rays.
3. The three planets which are connected with the three Lords of the three rays and by means of which They express Their impelling energy.
231. It makes sense to consider three planets which express the third, second and first rays. Archetypally (and, thus, in terms of their monadic rays) those three planets could easily be Saturn, Neptune and Uranus.
4 - 5. Two interlaced triangles, created by the six constellations from which the three Buddhas of Activity draw Their needed energy and to which They are uniquely related through Their individual karma.
232. We are being told a story of cosmic karma. All of us are related to sources far greater in scope than we are. All B/beings have their karmic relations.
233. We are given the members of the triangles in dyads:
234. We can appreciate that all six are part of one six-pointed star, but there are many ways the six could be arranged at the points of the star.
235. It would not surprise me to find Cancer at the lower point of the star as the first Buddha works with the seventh ray (and archetypally, the third) both of which rays express through Cancer.
236. It would also not be surprising to find one of the constellations in which the Sun is powerful, at apex of the star—probably Aries.
In this way the Sun (Uranus) is at the peak of
the Triangle and the Moon (
238. The upward pointing triangle in the Seal of Solomon could, moving counter-clockwise, Aries, Leo, Capricorn (a first ray triangle).
239. The downward-pointing triangle moving from left to right, clockwise, could be Aquarius, Gemini Cancer. Two of these constellations are ruled by the Moon (Cancer orthodoxly and Aquarius, hierarchically). Gemini has both is solar and lunar aspects.
240. As for the triangle Aries, Leo, Capricorn, all three are associated with the Sun, for the Sun rules Leo, is exalted in Aries and rules the last decanate of Capricorn (all Sun-gods being both in Capricorn).
241. We cannot however be dogmatic about the arrangement as there are many ways to see the possible relationships.
These two interlaced triangles are the cause of the six-pointed star, so familiar among the many occult symbols.
242. Readers of Esoteric Astrology will recognize that the Tibetan gives us a number of six-pointed stars to consider.
From the Law of Analogy, another exceedingly important triangle is found in the human body and (esoterically considered) is related to the subject under consideration:
243. Amongst the chakras many triangles can be formed. The particular triangle here given is not listed among the major triangle (TCF 170).
244. It is the ajna center, the throat center and the base of the spine center.
1. The ajna centre, embodying the directing energy of that body of activity which we call the personality.
245. We note the way of considering the personality—as a “body of activity”.
246. The ajna center also has functions much higher than the one here given.
247. The ajna center can be considered both a triangle and a five-pointed star.
248. The ajna can be associated with different numbers. Since it directs the third aspect of divinity (the personality) and since it gives access to the spiritual triad, its association with the number three is evident.
2. The throat centre, which is peculiarly active today in all human beings; this testifies to the success of the creative work of the Buddhas of Activity.
249. Our chakras have developed as they have because of the stimulus of higher beings. Man’s creativity is a direct reflection of the creative work of the Three Buddhas of Activity.
This, in its turn, has a small symbolic triangle of its own, to which I would call attention: the thyroid gland and the para-thyroids.
250. The throat center, we see, is triple. This is fitting as it is a center which expresses, primarily, the third ray.
251. The para-thyroid glands are subsidiary to the thyroid.
252. Another triangular configuration relating to the parathyroids is of relevance here:
3. The Sun (standing here for Vulcan, which is a sacred planet) governs a centre in the front of the throat which is related to the para-thyroids and not to the thyroid [Page 79] gland, which is related to the throat centre. This centre in the front of the throat falls into disuse as the creative period of throat activity begins. It acts as a "mediator" between the higher and the lower creative organs (between the sacral and the throat centres) and leads eventually to that creative activity which is consciously that of the functioning soul. Vulcan was one of the first creative workers among men. He was also related to "Cain who killed his brother." The symbolism underlying these ancient myths will be easily interpreted by the intuitive student. (EA 78-79)
3. The centre at the base of the spine. This is galvanised into activity at a certain stage of the evolutionary process, by energy emanating from the Buddhas of Activity Who are the least active at this particular time.
253. These would be the third and first Buddhas associated, respectively, with the first and third aspects.
254. The first and third aspects, we know, are related.
255. The base of the spine center represents the first aspect among the lower three chakras. The three major chakras below the diaphragm are, as a triangle, representative of the third aspect.
256. The stage of activity at which the base of the spine is galvanized into activity is the third initiation. The full galvanizing occurs at the fifth degree.
257. We have to assume that all the three centers here discussed are creative, responsive to the number three and are thus responsive to the Three Buddhas of Activity.
258. We could ask why the plural is used “Buddhas of Activity” when we are speaking of the galvanizing of only one chakra. There may be one Buddha of Activity Who is least active at this time, but are there more?
It is an energy pouring towards the fourth kingdom but not directed towards any individual. These great Lives work through major groups. Their potency is such that it would otherwise prove destructive.
259. We see the caution with which the ‘residents’ of Shamballa consider the limitations of the lesser lives.
260. We recall that Shamballa can only be approached by human beings in group formation. It seems, as well, that the response of the Shamballic Lives is towards groups.
261. Certain groups of human beings who have reached the required level of advancement (the requisite stage) are those who may receive basal stimulation from the Three Buddhas.
262. When examining these various triangles, it becomes important to know whether one of the three Buddhas of Activity works through a specific point in any one of the triangles, or whether all three Buddhas of Activity can be understood in relation to each of the points in a triangle. We are alerted to this latter possibility by the use of the plural in the section of text above when we are told of “Buddhas” working in relation to the base of the spine center.
The purpose of Deity is necessarily embodied in a mental proposition;
263. Deity thinks and thus determines its activities.
264. What is the relation of the third ray constellation Libra to this mental proposition? Libra produces many of those who approach reality through mathematics and who produce those very Libran mathematical formulations—equations.
265. The relation of Libra to the production of a mathematical “mental proposition” makes sense as Libra is a preeminent sign of karma and the Lords of Karma are distinguished by Their mastery of exalted forms of mathematics.
it is through this mental proposition that the three Buddhas of Activity implement Their work. I can put it no clearer.
266. We gather the high mentality of these great supervising Deities.
267. It is interesting that every initiate, at a certain point of evolution, must formulate a mental proposition which anticipates his work within the context of the Divine Plan.
268. We recall that the relationship between Sanat Kumara and the Three Buddhas of Activity is that of a Central Life to the three aspects of the mind—concrete mind, “Son of Mind” and abstract mind.
There will come a time in the experience of all initiates when—each for himself—a formulation of this mental proposition will be absolutely necessary.
269. We appear to be speaking, minimally, of the period of the third initiation which, in some correspondential manner, must summon the energies of the Three Buddhas of Activity—at least the energy of the second of the Three Buddhas.
By means of this, each initiate will embody his individual understanding of the divine purpose as the Plan has been revealed to him.
270. Once this mental proposition is formulated, the initiate will have to express its implications in service. Through this formulation the initiate creates a pattern of understanding (implying a necessary pattern of action) which, ideally, is reflective of the Divine Plan and to some extent the (more remote) Divine Purpose
This he can do only through the means of group experience, in cooperation with his group and when the group—as a whole—has reached a similar point of realisation [Page 271] has together touched the fringes of this highest of all revelations for humanity.
271. An initiate’s formulation of his mental proposition is not solely an individual task. Such a formulation can only be approached in group formation and presumably requires the aid and supplementation of the group.
272. The group cannot touch the central mystery or the full revelation, but only the fringes. Nevertheless, this is sufficient to induce the process of formulation—presumably in every member of the group, for all have reached a similar point of revelation.
When, for the first time, they succeed in doing this, they will come—as a group—under the direct emanation of the Higher Three
273. This suggests that a number of unsuccessful attempts may be made prior to success.
and under an aspect of the Council Chamber at Shamballa which has been hitherto unknown and unrealised.
274. Apparently there are many preparatory formulations before the formulation here discussed can really be achieved.
275. The group concerned seems to be within the Ashram. How else could an approach to the Council Chamber in Shamballa be attempted with any hope of success?
276. It is not only that such an ‘applying group’ will touch an aspect of the Council Chamber at Shamballa, but that this aspect will be one hitherto unknown—at least to the group members.
277. We could imagine that we are speaking of a third degree group within the Ashram, but one could wonder if we were not speaking of a group of Masters making application to Shamballa as They attempt to fathom the Divine Purpose as it is understood within the Council Chamber.
278. This entire Rule deals with an approach to the Planetary Logos and that which the Planetary Logos knows.
279. We note that as a group of initiates attempts to approach Shamballa, any success they might have in understanding the Divine Purpose comes to them through their understanding of the Divine Plan.
This will connote a high stage of initiation of the group and is, in effect, connected with inter-hierarchical activity.
280. Exactly! Those who can in any way assay this type of approach must already be full members of the Hierarchy.
281. We learn that Hierarchy is today drawing closer to Shamballa. Here we are given one of the ways in which this is happening and the kind of revelation that can be expected.
282. Such magnificent vistas are held before groups as presently constituted. At least there exists an incentive for all that must be sequentially undertaken over many years.
283. Importantly, we learn that if we are to succeed as initiates in creating our own mental proposition, our own formulation, we must approach as a group.
It is a working out into the consciousness of the group members of an event which has taken place within the Ashram of Sanat Kumara, the Hierarchy itself;
284. Essentially, we are speaking of the relationship existing between Sanat Kumara (and His three Advisors) and the Ashram which He (and probably They) supervise.
285. The approaching group of initiates constitutes a part of the Hierarchy or Ashram of Sanat Kumara and are impressed by an aspect of the Divine Purpose.
286. The Hierarchy (the Ashram of Sanat Kumara) is constantly undergoing further revelation of the Divine Purpose. Hierarchy may have formulated a temporary Plan in response to Their present understanding of the Divine Purpose, but as more of the Divine Purpose is revealed, the plans of Hierarchy will change accordingly, and, thus, what we call the Divine Plan (as Hierarchy creates it) will undergo modification.
this takes place through the stimulation of all the Ashrams at a certain Full Moon, and concerns the relation of the Ashrams as a whole to Shamballa, and not to Humanity.
287. Since we are speaking of the third ray and of the constellation Libra, can we be speaking of an event occurring at the Libra Full Moon.
288. DK seems to be saying that the approach to the three Buddha of Activity of initiate groups (which are members of Hierarchy, really) can best take place at a certain Full Moon. There has been so much discussion of the sign, Libra, in relation to the Three Buddhas, that this Full Moon would be a good candidate for that “certain Full Moon”.
289. Perhaps it is as such a time that the members of qualified approaching groups can best be impressed with the necessary “mental proposition”.
290. Right now our understanding of Full Moon potentials is very general and very related to humanity. Deep occult possibilities are concealed within each of the Full Moon opportunities.
Can you grasp something of what I am endeavouring somewhat unsuccessfully to convey?
291. The Tibetan knows He will not succeed in conveying any real sense of these abstruse subjects to His readers, but he hopes that at least something may reach them.
292. For whom is He writing? Apparently these books are meant to be read in future centuries.
293. The scriptures of the world, written mostly by “lights” who are not the equal of the Tibetan, are still read today, in some cases thousands of years after they were first written down. Is there any reason to think that the longevity of some of the Tibetan’s most profound works will be short?
There is an ashramic activity of which disciples know nothing in their brain consciousness until such time as the third initiation has been taken and the results of it are then dimly but increasingly sensed.
294. DK is suggesting that one can be a kind of “member” of an Ashram before the third degree is reached but that the brain will fail to register some of the most important ashramic activities.
295. The third degree is the point at which much that transpires within the Ashram is rendered more consciously accessible.
296. We may also infer that it is not possible to approach the “Higher Three” in the group-manner described above until the group has together reached the third degree.
It is related to the interplay between Shamballa and the Hierarchy, but not between the Hierarchy and Humanity. It concerns the purpose and the plan as the latter is the instrument of the former.
297. It would seem that atmic processes are being discussed. It is on the atmic plane that Purpose (under the second aspect of the first ray) and Plan (under the third ray) come together.
298. When can the Divine Plan, as it is, really be registered? It seems from what is here said that only the third degree will see this registration and, even then, relatively dimly.
299. The plane particularly associated with the Divine Plan (and somewhat reflective of the Divine Purpose) is the atmic plane. At the third degree impression from the atmic plane is achieved.
300. We have always to keep priorities and strengths in mind: the Plan is the instrument of the Purpose. This is another way of saying that the spiritual triad is the instrument of the Monad. Purpose, is both monadic and logoic. Thus, are the first and second aspects combined.
The event of realisation takes place via the triad formed by a Master and His two senior disciples, or it is formed by three Masters all upon the same ray, as for instance, the Master K.H. and his Ashram, myself and my Ashram and another affiliated Ashram.
301. The more we investigate this process, the more we see that realisation is related to the Science of Triangles.
302. There appear to be two ways in which the event of right registration of the Plan and then the Purpose is engineered:
303. The registration of which we are speaking appears to be triple as its origin is threefold.
304. We see that the correspondences surrounding this registration make sense: it is not registered until the third initiation and it is impulsed by a triangle of B/beings.
305. We are speaking of ‘mediating triangular agencies’ which facilitate in the consciousness of approaching groups a registration of the mental proposition of the Divine Purpose (acquired through the growing realization by the group of the nature of the Divine Plan).
306. This is another way of saying that increasing realization of the Purpose (via the Plan) comes to the initiate in the initiate group via the Ashram, and especially via senior Members of the Ashram.
It is for this reason that in all exoteric groups connected with an Ashram, there is always a group leader and two others who are the reflection or the correspondence to the higher triad.
307. This “higher triad” is the triad of either three Masters or of one Master and two disciples—as discussed above.
308. Externalization is, in a way, the replication of pattern. We ‘below’ attempt to do what is done ‘above’, and we seek to do so faithfully, within the circle of our limitations.
This is part of the externalisation of the Hierarchy which is proceeding rapidly at this time.
309. When forming exoteric groups which are meant to direct an activity affiliated with the Ashram, this principle of a directing triangle should be respected.
The importance of understanding the function of triangles is a prime necessity.
310. We are dealing with the relationship of the three to the one. Understanding this relationship is fundamental to correct manifestation.
311. Upon the figure of the triangle, all manifestation is based.
312. To work successfully with triangles and in triangles is a form of resonant approach to the three Buddhas of Activity.
A hint lies here for students in the political realm, where every country, under differing names, has its chosen ruler, and its ministers responsible for home affairs (or interior relations), and its foreign secretary, responsible for exoteric relationships.
313. The work proceeds under the Law of Economy. Everything about the structure is needed; no part of the structure is superfluous.
314. There are two archetypal structures both of which are necessary.
One further point anent the Buddhas of Activity might here be of interest. Each of Them has a special relation to the three races which have been or are strictly human: these are the third, the fourth and the fifth rootraces which we call the Lemurian, the Atlantean and the present Aryan race (I do not use the word "Aryan" in the manner of the German race).
315. Individualization occurred in the third root race and, in the development of humanity, root races have progressed no further than the fifth, so the third, fourth and fifth root-races are those which, at the present time, can be considered the strictly human root-races.
316. Given the information already received we can draw a few analogies, loosely.
317. As well, we can correlate:
318. It is necessary over and again to remind readers of the Bailey Books that the Tibetan used the term “Aryan” to refer to a stage of consciousness and not to any type of physical racial form.
319. The analogies do not work out perfectly, but they are suggestive.
320. It is important to realize that the Tibetan is giving us material which, as profound as it may seem, it but scratching the surface of the Three Buddhas.
In some peculiar manner, They represent in Shamballa the soul of each of these three races.
321. The soul of any of these races is the kind of consciousness which each was to have cultivated (or in the case of the Aryan race, is now cultivating).
322. We can say that each Buddha informs one of the three types of consciousness and represents the purpose of that type of consciousness.
323. We can say that each particular Buddha of Activity stimulated or stimulates such a development, making it possible.
One thing complicates this question for you, but it is in reality quite simple. The same souls re-incarnate in each race, and each soul therefore comes in turn under the influence of each of the three Buddhas, each of Whom is of a quality different to that of his two Associates. They represent—in Their lowest aspect—the three aspects of the mind, as I earlier said. There is:
324. We note that the Buddhas of Activity represent in Their lowest aspect the three aspects of the mind. This suggests that They (in one of Their higher aspects) represent one or more higher triplicities—at least a triplicity higher than “the three aspects of the mind”.
325. Could They represent, in a way, ‘three aspects of Wisdom”?
326. DK is informing us that all human beings on this planet (other than those who came in during Atlantis from the Moon-chain) have taken repeated incarnations in all the root-races—Lemurian, Atlantean and Aryan.
Those who came in from the Moon chain came in the
relatively early part of the Atlantean root-race when the Lemurian race had not
yet been destroyed.
328. The three aspects of mind here to be listed are not the same as those listed earlier in relation to the Buddhas. They were:
329. Both triplicities of mind—the foregoing and the ones now to be discussed—are relevant to the influence of the Buddhas.
330. For man, the mental unit emerges on the fourth subplane of the mental plane as instinct begins to approximate mentality. This is another way of saying that the instinctual nature develops into the mind nature.
331. DK is also telling us that instinct becomes progressively more intelligent and more prominently displays the qualities of increasing intelligence until it becomes mind, itself. Man becomes aware of the instinctually intelligent acts he has been performing and begins to perform them knowingly, or on purpose.
332. At first mentality is automatic and unconscious, closer to instinct than to conscious reflection, but conscious reflection gradually evolves. What is ‘reflected’? Sensory impression is reflected (through memory) and gradually correlated to produce an attitude of intelligent anticipation.
2. The lower concrete mind in its more developed stage, as it gradually assumes control and supersedes instinct in the consciousness of man.
333. This stage if characteristic of the man who gradually begins to know what he is doing. The instinctual ‘man’ may perform intelligently (so can an animal) but does not know he is doing so. The man controlled by the concrete mind (through reflected mental contents, i.e., through remembered sense impressions), thinks ahead, plans, anticipates and can, thus, exert increasing control over his life and environment.
The Buddhas of Activity preside over what might be called (using a technical, occult term) the ahamkara principle
334. This is a very occult thought. We recall how intimately involved with individualization was at least one Buddha of Activity. It is at individualization that ahamkara or “I-ness” entered the consciousness of the newly made human being.
335. Is DK speaking of all the Buddhas of Activity?
336. The following reference (already a part of this Commentary) could lead us to think so.
It was Their activity which (after evolution had run a long course) brought about the act of individualisation and thus brought the human kingdom into existence.
—the mind as it serves the selfish interests of man and enables man thereby to achieve a sense of proportion and a finer estimate of values.
337. When dealing with ahamkara the factor of selfishness of always present.
338. From the astrological perspective, we are discussing the transition from Leo (ahamkara) to Libra (a sense of proportion and a finer estimate of values).
339. Whereas Leo is associated only with one of the Buddhas of Activity, Libra is associated with all three.
Forget not that selfishness is a stage of unfoldment, and that it is a necessary stage whereby humanity learns the price of self-interest.
340. There are unpleasant consequences to self-interest. The benefit which may come from the group is curtailed because of the repelling cleavages set up by the selfish individual. “Long time it takes to break down that wall and so release the stored-up selfish purpose”.
341. The selfish individual eventually finds his progress retarded.
342. Selfishness is a characteristic of the third aspect of divinity with which the Buddhas of Activity are so closely connected. Selfishness arises through a primitive ahamkara—a primitive sense of “I-ness”. Selfishness is consciousness trapped within the confines of the third aspect and its separative rotary motion.
343. The sense of “I-ness” as it is later developed becomes quite inclusive and refined.
3. The personality mind. This assumes control over the man and leads him to prove the nature of power and of success and—above all else—of integration. This too is a necessary phase and precedes a stage of awakening.
344. This is an important section. DK does not usually differentiate concrete mind from personality mind. The personality mind is even more fully invested in the ahamkara principle.
345. We can see that it is a quality of mind much influenced by the energy of Leo—a sign which, on the lower turn of the spiral, conditions the ahamkara principle, and is particularly related to ahamkara—that quality of consciousness over which the Buddhas of Activity are said to “preside”.
346. Power, success and integration—these three go together and are much correlated with the functioning of the ajna center.
347. Personality mind is filled with self-reference and always thinks in terms of the unit known as the lower self with which consciousness is identified at that stage.
These three great Lives Who have associated Themselves with the Lord of the World might be regarded as constituting aspects of His personality, though this is not technically [Page 273] so.
348. DK gives a analogy which seems natural enough, but points out that the analogy is not technically correct.
349. So far we have seen the Buddhas of Activity associated with Sanat Kumara as:
350. It is suggested to mind that the three Buddhas of Activity have Their higher correspondences in the Three Logoi Who surround the Solar Logos and Who might be related to the solar logoic Personality just as the three Buddhas of Activity are related to the Personality of Sanat Kumara.
351. Into this consideration, the presence of Agni must be considered, for He is said to be the Personality of the Solar Logos.
The name Sanat Kumara is not His true name;
352. We are speaking of the Name of the Lord of the World.
353. We see that Sanat Kumara, though often called “The Lord of the World” does not represent the entirety of that Great Being.
it is only the first letter of that name which is known only to the Masters, whilst the second letter is known only to the Chohans.
354. We have been studying the “hidden mystery” which is related to the “hidden name egoic”. We learned in A Treatise on Cosmic Fire that the “hidden mystery” related to the Name of the Planetary Logos. We may have wondered about the point in the development of members of the Fourth Creative Hierarchy at which the “hidden mystery” (in one respect, the mystery of the great Name) could be revealed.
355. Now this question is clarified. The Master is one who knows the first letter of “that name” of which the name “Sanat Kumara” represents only the first letter. The Chohan will know the second letter. If we continue the analogy, perhaps the Chohan of the seventh degree will know the third letter. Are there three letters in this sacred “Name” or, perhaps, seven?
356. There are two great Names to be known.
357. The “hidden name egoic” refers, when interpreted in terms of the more advanced Rule (XIII), relates to the egoic nature of the Planetary Logos. The true name of any self-conscious entity is found within its soul nature (even if this is only a reflection of the monadic name). We can see how ‘high’ a group must reach if it is to understand this “hidden name egoic”..
358. The Rule is actually asking the group to do what only Masters, Chohans and advanced Chohans can do. They are the only Beings associated with humanity Who can register even the initial letters of the ‘Great Name’ of the Lord of the World.
359. It is difficult enough to ascertain the Name of the Lord of the World, of which the Name Sanat Kumara is only the first letter.
360. If any Beings seek to ascertain the Name of the Planetary Logos, could the following apply?:
361. Naturally, these are the most speculative of thoughts. We have certain great Beings Who are progressively part of each other—the lesser among Them being parts of the greater Ones Who include them.
362. We are dealing with the Names of these Great Beings (such as the Lord of the World, the Great Existence Who presides at the sixth initiation, and the Planetary Logos Himself) and also with the letters and syllables of Their Names.
363. We are proposing that the full Names of such Beings as the Lord of the World are actually syllables in the greater Name of a Being such as the Planetary Logos.
364. We could extend the idea by saying that the full Name of such great Begins as our Planetary Logos is actually a syllable in the Name of our Solar Logos.
365. When can the Name of the Solar Logos be realized—even in part? Perhaps some estimation of the first letter of that solar Name will appear at the seventh initiation and, perhaps, the first syllable at the ninth initiation.
366. The details of this proposition are not what is important; rather, the general trend of thought is what is important.
The first syllable of His name is known in the Council Chamber at Shamballa, but the rest of His name remains unknown as yet.
367. The Name “Sanat Kumara” does not describe the full Name of the Lord of the World. In fact, it indicates only the first letter. A syllable, however, must have two or three letters.
368. Masters know the first letter and that first letter is equivalent to the Name “Sanat Kumara”.
369. Chohans of the sixth degree know the Lord of the World by yet another Name—not only by the Name “Sanat Kumara”.
370. Initiates of the seventh degree may know yet another letter. Initiates of the seventh degree, since They have succeeded in focussing Themselves upon the seventh or logoic plane, can enter the Council Chamber. To such advanced Beings (such as the Christ or the Buddha) the first syllable of the Name of the Lord of the World may be known.
371. Who, technically, is focussed within the Council Chamber at Shamballa. We assume, more than just Sanat Kumara and the Buddhas of Activity. If the Council Chamber is found on the logoic plane, we would have to say that the Christ is to some extent focussed ‘there’, as He can ‘locate’ His consciousness on the logoic plane.
372. If this is the case, it would prompt us to ask whether every syllable of the Great Name has three letters and whether there are, perhaps, three syllables?
373. Knowledge of ‘Great Names’ is the acquisition of power. We can see why the ‘Great Names’ are so carefully guarded by the Rites of Initiation.
The three Buddhas of Activity are to the planetary Logos (to give you another definition) what the Spiritual Triad is to the dedicated personality of the initiated disciple, for such is the spiritual status of the planetary Logos;
374. DK has likened the three Buddhas of Activity to a number of triplicities:
i. The concrete mind
ii. The “Son of Mind”
iii. The abstract mind
i. The instinctual nature
ii. The concrete mind
iii. The personality mind
i. The base of the spine center
ii. The throat center
iii. The ajna center
i. The Lemurian
ii. The Atlantean
iii. The Aryan
375. The likening of the three Buddhas of Activity to the spiritual triad when the Planetary Logos is likened to the “dedicated personality of the initiated personality” is truly an enigmatical statement and requires closest analysis. We probably cannot solve it.
376. Is DK telling us that the Buddhas of Activity are more advanced than the Planetary Logos.
377. We remember that these Buddhas are conditioned by an aspect of sacrifice and thus, Sanat Kumara has moved beyond them in His evolutionary unfoldment.
378. And yet, Sanat Kumara is usually considered subsidiary to the Planetary Logos or, at the most, identical with this Logos.
379. So it would seem that the Planetary Logos cannot be lower in spiritual status than the Buddhas of Activity. And yet, if the analogy is examined literally, this seems to be indicated—the Buddhas of Activity corresponding to the spiritual triad, and the Planetary logos to the dedicated personality of the initiated disciple.
380. We could wonder whether, in the past solar system, the three Buddhas of Activity had reached a higher position on the Ladder of Evolution than our Planetary Logos. The three Buddhas had, we were told, developed the mind principle to the highest degree in that previous system and it was largely a mental system.
381. If we were to revise the analogy as (to our limited minds) would seem more logical, we would liken the Buddhas of Activity to the threefold personality of the initiated disciple and the initiated disciple to the Planetary Logos or to Sanat Kumara.
382. But we are not really allowed to revise it. And if we do not, we will have to conclude that the Buddhas of Activity are almost like ‘Divine Visitors’ to our planetary process, assisting the Planetary Logos Who had not yet developed to the same extent that They (the Buddhas of Activity) have.
383. If such an assessment is accurate, much revision of thought will be required.
384. We have a troubling apparent contradiction here, as so many other references present the Planetary Logos as a Being greater than Sanat Kumara, and Sanat Kumara as greater than the Buddhas of Activity (for He has moved beyond Them in His evolutionary development due to Their sacrifice.
385. Perhaps the secret to solving this problematic analogy lies in understanding the nature of the sacrifice of the three Buddhas of Activity.
386. We remember that the disciple is neither the personality nor the soul but locates himself at a midway position between the two.
the one of the three Buddhas now coming into activity is the one Who works through the spiritual will.
387. The Buddha of Activity now coming into expression is the one to be associated with the factor of identification.
388. Humanity is now in a position to understand something more of the Will and of the Monad or Spirit aspect, and, thus, the focuses activity of this third Buddha would be required.
Within the body of the planetary Logos humanity is slowly building that which they call the antahkarana;
389. With respect to the antahkaranic process, we have:
this is, in reality, the linking thread between the head centre of Sanat Kumara and His heart centre. Ponder on these words.
390. As we deal with the Tibetan’s text—one sentence after another, we see how deep the occultism goes—far beyond our apprehension. Every sentence, rightly interpreted, would be a potential revelation.
391. Usually humanity is considered the throat center of Sanat Kumara. The throat center, however, is not here indicated.
392. If it is human beings in the “upper brackets” of humanity who are building the antahkarana, they can, perhaps, be considered to be members of the Hierarchy (which is the heart center of the Sanat Kumara).
His vehicle of manifestation is the planet with its seven centres, of which only three are yet recognised by the occult student: Shamballa, His head centre, the Hierarchy, His heart centre, and Humanity, His throat centre. The other four centres are concerned with evolutions which are reached, controlled and related from one or other of these three major centres. The solar plexus is dominated by the Hierarchy, the heart centre of Sanat Kumara, and has a close relation to the deva evolution, hinted at by me in A Treatise on Cosmic Fire. (R&I 367)
393. Only a humanity which has entered within the periphery of the Hierarchy can begin to build the antahkarana.
394. We know that the antahkarana extends gradually to the Monad, which correlates with Shamballa and the head center. So the antahkarana under construction by humanity reaches from a soul-infused humanity to the Monad or Shamballic nature. A significant degree of soul-infusion is necessary for those who build.
395. Another way of thinking about this is that only members of the Hierarchy (even very junior members) can build an antahkarana. It may be inferred that effective building begins around the time of the second initiation when Mercury becomes prominent in relation to Scorpio (the archetypal sign of the second initiation).
396. Sometimes, however, the head is considered the seat of the mind, and can thus be correlated with the throat center which expresses mentality. From this perspective (which is a more modest one), intelligent humanity under the impulse of the soul is building the thread towards Hierarchy (focussed on the planes of the spiritual triad).
397. It may be useful to remember that the very first aspect of the antahkarana is the connection between the intelligent, relatively integrated personality and the Ego on the higher mental plane.
398. One thread from the soul anchors in the head—the thread of consciousness. The thread of life anchors in the heart.
399. Humanity is surely building at least the first phase of an antahkarana towards the heart center of the Planetary Logos/Sanat Kumara simply through the individual attempt of some of its members to contact their own souls.
400. It should be remembered, however, that the heart is not only the heart of love but also the heart of life. Soul contact takes us to the higher mental plane, but to enter the life aspect (and reach Hierarchy upon the buddhic plane) it is necessary for that antahkarana to penetrate the cosmic ethers.
There is a mystery involved here and it is little that I can do to make it clearer.
401. We can see that this is the case because the throat center usually indicating humanity is not mentioned in the antahkaranic process.
402. Humanity, today, is on its way to becoming mind, through its fifth ray personality. But one day, humanity will embody love, through a second ray soul and fourth ray personality. Already quite a few human beings are in process of making this transition from mind to love (via Venus) which means that mind will not be abandoned in the process.
As humanity builds or creates the triangles of light and of goodwill, they are in reality invoking a response activity from two of the Buddhas of Activity—the One Who works through the medium of the will aspect, and the One Who works through love in humanity, intelligently applied.
403. The first Buddha of Activity (working through the third aspect) is not active at this time as He was in Lemuria.
404. When students of occultism build the antahkarana, they are coming under the influence of the higher two Buddhas of Activity.
405. Since the triangles of light are considered the more subjective, esoteric triangles, we may assume that this process comes under the impression of the third Buddha of Activity (the one working through the medium of the will aspect). The process of building triangles of goodwill (being a more objective process) would be the process coming under the Buddha “Who works through love in humanity, intelligently applied”.
Forget not that these three great Buddhas summarise in a peculiar sense the transmuted essence of the previous solar system in which intelligent activity was the goal.
406. Are They of such a spiritual stature that the essence of the entire previous solar system is summarized in Them? If this is the case, we could compare Their status to that of our Planetary Logos and wonder which status was higher—that of the Planetary Logos or that of the Three Buddhas? The analogy which compared them to the spiritual triad and the Planetary Logos to the “dedicated personality of the initiated disciple” raises the possibility that their spiritual status may be very high.
407. If the ripened seeds of the previous solar system were carried by the Buddha, Gautama, and if the “three great Buddhas” summarize in Their nature the transmuted essence of the previous solar system”, we can certainly grasp that there is an important relationship between Gautama to the Buddhas though the Buddhas are far greater Beings that Gautama Buddha.
Today, that essence underlies all the activity of this solar system but is motivated by love, which was not the case in the earlier manifestation. The Buddhas Themselves form a deeply esoteric Triangle.
408. We can see that we are dealing with a profound mystery. Ascertaining the status of these great spiritual Beings eludes our understanding; indications seem to point in two directions.
The two types of triangles now being created by a mere handful of people are related to that basic triangle.
409. DK was writing in the middle 1940’s. Today that number of people working in this way has increased greatly. Has it, however, increased enough?
A third type of triangle will at some much later date be constructed but only when these two earlier types are well established in the consciousness of humanity.
410. We suspect that the third type of triangle will transmit the Will-to-Good, rather than simply goodwill or light.
411. As always, later developments cannot materialize unless a firm foundation exists.
Then the activity of all the three Buddhas will be involved and present, and a major planetary integration will take place.
412. Perhaps the triangles of light will then respond to the reactivated first Buddha (expressing the third aspect) and the third Buddha (expressing the first aspect) will truly express that aspect.
413. Light is a universal factor correlated with both the third and second aspects. Presently however, the more subjective triangles of light would seem to be impulsed by the Buddha Who works with the will.
414. Light in its mode of “unfettered enlightenment” is even connected with the first aspect.
This is symbolised in man when the three centres in the head (the ajna centre, the brahmarandra centre, and the alta major centre) are [Page 274] all functioning and unshakably related, thereby constituting a triangle of light within the head.
415. The Buddha working with will, will naturally be correlated with the functioning of the brahmarandra center: the Buddha working with love, with the ajna center; the Buddha working with intelligence will be correlated with the alta-major center.
416. Sanat Kumara would then be correlated with the twelve-petalled heart within the head center of the Planetary Logos. Would the Planetary Logos, Himself, if differentiated from Sanat Kumara, be associated with the jewel in the brahmarandra center or with the head center as a whole?
From the triangles now being created and those later to be assembled, the Buddhas of Activity will extract that essential quality (at present very rarely to be found) which will go to the building of this aspect of the planetary antahkarana.
417. Our work in Triangles represents not just an approach to the higher Lives, but an extraction by those Lives of substance which will build a certain aspect of the planetary antahkarana—one which is to exist reciprocally between Shamballa, Hierarchy and Humanity.
418. Another way of saying this is that if the planetary antahkarana is to be built, the network of triangles must be created.
The triangles of light and of goodwill are essentially invocative. They constitute the a.b.c. of the coming Science of Invocation.
419. We realize that the fourth phase of antahkarana building is Invocation-Evocation. Thus, in the creation of the triangles of light and goodwill, a very advanced technique in the antahkarana process is being offered to us.
Their strength is dependent upon the depth of feeling in the one case, and the strength of the will in the other, with which they are created.
420. Depth of feeling is correlated to the triangles of goodwill. The formation of triangles of light depend upon strength of will. The activity suggested in creating the more esoteric triangles is related to the dynamics of the planet Vulcan—a planet of blinding light. In fact Vulcan may be hidden from our eyes because of blinding light (that of the Sun)
421. Later triangles conveying the Will-to-Good will be impulsed by the Buddha of Will.
I have here given those disciples who are launching this new project which is so close to my heart a new and useful hint.
422. Probably we are to think of this phrase, “close to my heart” in an occult manner. It is not a sentimental statement.
423. There is something about the essence of the Being, Master DK, which is holds the Triangles Project as essential.
424. We must also remember that phase of discipleship which is called “Chela in the Master’s Heart”.
425. It would seem that Master DK (with what appears to be a powerful fusion of the third and second rays in His makeup) may be very resonantly aligned with the Buddhas of Activity (Who, expressing both intelligence and wisdom to a high degree) are examples of the same rays)
This work must go on.
426. Rarely does Master DK speak in such imperative terms. When we look at today’s world filled with bitter tensions and destructive divisions, perhaps we will want to think of the word “must”.
It is because the entire concept is so new and different to anything hitherto projected that it seems so impossible of achievement; the triangles project has its incentive in such highly esoteric sources that some disciples regard the work as exceedingly difficult and thus complicate, by their thinking, its essential simplicity;
427. Many years have passed since this was written and much dedicated work has transpired. Has it been enough? Is it presently enough?
others regard it as the simplest thing in the world, and by an emphasis upon the exoteric and the organisational angle, they again hinder the true type of triangle being created.
428. Two undesirable ways of approaching the Triangles work have been indicated. In the execution of all projects impulsed by hierarchy, the best line of approach is the balanced, noble middle way.
Disciples need to be aware of the true proposed plan and find ways to make clear the middle position between the difficulties brought forward and the simplicities which distort.
429. How often a sane and balanced approach is enjoined upon us! Such an approach will definitely yield the best results.
430. I remember one of the last living disciples in DK’s groups claiming that He had much Libra in relation to His Ashram. Gemini seems definite. Could Libra be an additional possibility?
Perhaps I may help to clarify somewhat the minds responsible for the initial steps in this deeply esoteric enterprise.
431. We come to understand that an enterprise can be deeply esoteric and yet essentially simply. Master M. has much to say about the preferability of simplicity to complexity.
It is different to the intellectual and practical work which the men and women of goodwill are asked to do and will do; it is not what some earnest people regard as goodwill work or a phase of the goodwill work.
432. We might reasonably say that the Triangles work is beyond the intellect. We have seen that, presently, is it impulsed by the Buddha of Love and the Buddha of Will.
The forming of triangles of light and of goodwill concerns the reservoir of energy upon the inner and etheric side of life which will automatically and with full circulatory effect enable the exoteric work of the men and women of goodwill to make progress.
433. DK speaks of two ‘locations’—the “inner” side of life and the “etheric” side of life; are they the same? And does “etheric” means systemically etheric or “etheric” in a still higher sense.
434. We can gather that the systemic ethers are involved, stimulating and vitalizing activity upon the densest levels. The phrase “with full circulatory effect” suggests the vitalizing flow of the systemic ethers. This is so even though the Buddhas of Activity are largely focussed upon the cosmic ethers.
435. If what Master DK says is correct, what a responsibility is laid upon those who have assigned themselves to this work—a work which must go on!
It is not goodwill per se, but the creation of triangles of energy within the etheric body of the planet which [Page 275] are deliberately qualified by goodwill.
436. This is not a qualification by casual goodwill, as it may arise, but by deliberate goodwill as it is intentionally summoned.
The two phases of the work are necessarily complementary to each other but must not be regarded as one. The triangles of light must be qualified by or become the agents of goodwill, and the two groups are closely interrelated.
437. In this section of text, it seems that the triangles of light are more external and are instrumental to the triangles of goodwill.
438. The second aspect of divinity is higher than the third, and light must carry love, but there is some ambiguity regarding which of the two sets of triangles is more esoteric.
439. Let us attend closely so that the question may be clarified.
The men and women of goodwill need know nothing of these triangles unless it is deemed wise and they are individually advanced enough to react correctly, but their work along the lines of goodwill will be successful or non-successful (I speak from the long range view) according to the intensity of purpose and the depth of love demonstrated by the two groups of triangle members.
440. Can we assume that the triangles of goodwill (expressing the love energy) are related to the work of the men and women of goodwill?
441. Many can work for the light, in a manner more spiritually occult than they know, and yet know nothing of the occult technicalities.
442. The triangles workers are to demonstrate intensity of purpose and depth of love. Work with the first two aspects of divinity are thus, crucial.
443. Although the men and women of goodwill may know nothing of the occult underpinnings which sustain their work, this sustainment is crucial to the success of their work. Again the deep responsibility of the occult workers is brought home.
444. From a practical perspective, if you ask the average person to send goodwill to two other people or to send light to two others, the sending of goodwill will probably seem more familiar.
Those responsible for the creative work upon the outer field must begin with the esoteric work. I am writing here for disciples, some of whom are members of my Ashram, and for the New Group of World Servers; these are responsible for carrying forward the work as planned. The two groups of triangles already formed are in reality building a thoughtform anent this work which will evoke response from the true builders.
445. The “true builder”, we may assume, stand within and behind the outer efforts.
446. We may also infer that DK is telling us something about devic cooperation in this process for, obviously, the work of those participating in Triangles is enlisting the participation of various devic agencies.
It will be apparent to you, therefore, that this creative work, with its intelligent and practical purposes and its ability when rightly functioning to unite the exoteric and the esoteric workers in one spiritual undertaking, originates in reality in Shamballa itself and was grasped—as to intent and purpose—by Masters upon the first and second rays, though primarily the second ray disciple and Master understood it the most easily.
447. The high source of this work, its origin, is Shamballa itself, and presumably the Three Buddhas of Activity within Shamballa.
448. It is a great synthetic work uniting the highest and the lowest.
449. Master DK has told us that this work is “so close to my heart”. He is a second ray master (with, it is presumed, much third ray in His nature, thus relating Him closely to the Buddhas of Activity) and He is the one Who has revealed the nature of the work to disciples and through them to the general public.
450. One of the most practical and important things said above concerns the ability of the Triangles work to unite both the esoteric and exoteric workers in one spiritual enterprise. We can see, then, that it is part of the process we call the Externalization of the Hierarchy.
Later, when steady and systematic work has been done, and the idea is familiar to the public, this activity will form an important part of the new world religion and be better understood;
451. Let us note: it is the Full Moon work which is usually associated with the New World Religion. Now we see that the Triangles Work is also associated with the New World Religion, which makes sense as the Triangles is so closely related to the Science of Invocation (and Evocation) as is the New World Religion.
452. A clear understanding of esoteric astrology will be part of the presentation of the New World Religion. Further, astrological energies reach the planet and humanity through a series of triangles. This gives further insight into the manner in which the Triangles work and the Science of Triangles within esoteric astrology are related.
it will have its own inner group who will work entirely subjectively, building the triangles of light and of goodwill,
453. Triangles of light and goodwill built esoterically will substand such triangles built by those who are not students of esotericism.
and then will work objectively, directing the activities of those who are building the organisational aspect of triangles of practical goodwill on earth with an effective subsidiary activity.
454. In a sense this has already happened. Those responsible for the Triangles Work have worked exactly in this manner. We can see that DK was writing these instructions just as the work of Triangles was getting started.
455. We notice than when mentioning more objective triangles, DK refers to “triangles of practical goodwill”. This would seem to be the most external type of triangle.
That time is not yet. Today we have the creation of a general thoughtform or the germinating of the seed of an [Page 276] idea. Later, when the true outer work begins, its potency will be objectively demonstrated because the Buddhas of Activity will gradually become aware of the existence of the thoughtform in its nature of light and its quality of goodwill.
456. This is a marvelously promising thought. Today the general thoughtform is being built by dedicated inner and outer workers. So the subjective side of the work has definitely begun, but we may not yet have arrived at that time when the Buddhas of Activity have recognized the thoughtform.
457. Many emergencies lie ahead. We shall see.
They will then pour of Their life into it as need arises and emergency decrees.
458. This is the great and reassuring promise. Has the Triangles Network been built sufficiently for this potential response from the Buddhas of Activity to be outwardly borne and expressed? Are these great Beings aware of the thoughtform which for more than half a century has been under construction? We cannot yet know. The Masters know.
Then gradually "the will of God will hold sway," as our injunction expresses it. Paralleling all this will be the work of the men and women of goodwill throughout the world, but in itself entirely objective—worldwide and amazingly useful.
459. The Triangles Network is so important precisely because it is an instrument by means of which the day when “the will of God will hold sway” may be hastened. Its roots are in Shamballa where the Will of God actually does hold sway.
Disciples need to learn to think in terms of group synthesis. This implies the achieving by them of deepened subjective relationships and increased sensitivity to the higher impression and the inner inspiration. The vertical life of the spirit and the horizontal life of relationship must be expressed simultaneously in some measure, before the significance of these Rules can be somewhat grasped.
460. The beauty of the Triangles Work is that it can facilitate the simultaneous living of the vertical life of the spirit and the horizontal life of relationship. The Triangles Work is an agent of synthesis.
461. The vertical arm of the cross can be correlated with the first ray; the horizontal arm of the cross can be correlated with the second ray—the ray of relationship.
462. Can the cross become a cross in motion, turning on itself?
We have been considering Shamballa, and I have given you some information (hitherto not communicated in words) re the Council Chamber of Sanat Kumara and of Those Who constitute its membership
463. DK seems to be suggesting that communicating in words is only one way of transmitting this deeply occult information. There are others.
. I would pause here to remind you of two facts:
1. Shamballa is a state of consciousness or a phase of sensitive awareness wherein there is acute and dynamic response to divine purpose—a response made possible by the synthesis of purpose and of spiritual relationship which exists between Those Who are associated with Sanat Kumara.
464. Here is another excellent definition of Shamballa.
465. We learn that Shamballa is actually “a phase of sensitive awareness”. This provides the point of tension by means of which Shamballa demonstrates as a state of consciousness as well.
466. Such is the consciousness or awareness of those within Shamballa that They respond acutely and dynamically to the Divine Purpose They sense.
467. Those Who ‘locate’ Their consciousness in Shamballa have an intensely purposeful spiritual relationship with each other. They are united to each other in the bonds of Divine Purpose.
468. We have to remind ourselves of what Shamballa really is in order to remove from our minds any conventional thoughts about its nature.
2. Brotherhood, as it essentially is, constitutes a major mystery; also it is one which is only in process of solving, and that only on the two higher levels of the cosmic physical plane—those levels which we call the logoic and the monadic.
469. DK is not here speaking of the conventional definitions of Brotherhood but of Brotherhood “as it essentially is”.
470. Brotherhood is a monadic and, in a way, trans-monadic state of union. We can see why its essential nature is mysterious for a kind of awareness found upon the monadic and logoic planes is necessary for its “solving”.
I am aware that you understand brotherhood in terms of the One Father and His children. That understanding is in itself so limited and inaccurate that it serves mainly to distort the truth; yet all that you can grasp at this time is [Page 277] embodied in this concept.
Here we have DK again sweeping away the
The nearest description of the true relationship might be said to be as follows: Brotherhood is an expression of the relation which the planetary Logos (on the cosmic mental plane)
472. And, thus, in His soul nature…
bears to His Personality as it expresses itself through the planet with all its forms of life, upon the cosmic physical plane; this relationship is focussed through Sanat Kumara Who is the individualised Mind of that great Life.
473. Now we are given a truly occult definition of Brotherhood, and also a most specific understanding of the relationship of Sanat Kumara to the Planetary Logos.
474. To call Sanat Kumara the “individualized Mind of that great Life” (i.e., of the Planetary Logos) is another way of calling Sanat Kumara an expression of the soul or egoic nature of the Planetary Logos. Yet another perspective which reveals Sanat Kumara in a more limited light is also possible.
475. Therefore, Brotherhood is a condition of soul-infusion as it arises because of the relation between the egoic lotus and personality of the Planetary Logos.
476. Can we, therefore, relate Brotherhood to the immanence of God the Planetary Logos in His Creation?
Wording it otherwise, the planetary Logos on His Own plane is to Sanat Kumara what the soul is to the human personality upon the physical plane in the three worlds.
477. From this perspective Sanat Kumara becomes the personality of the Planetary Logos, if the Planetary Logos is considered as the soul (and not the Monad).
478. Were the Planetary Logos considered as the Monad, then Sanat Kumara would justly be considered the Planetary Logos’ soul expression.
479. In any case, in these references, at least, there is no strict equality between the Planetary Logos and Sanat Kumara.
The sum total of the relation and of the relationships set up is, therefore, inadequately covered by the word "brotherhood."
480. DK has revealed Brotherhood as a set of relationships with a cosmic origin. It means much more than the average disciple (and even the average initiate) can fathom.
481. The relationships are based upon the realization of the One within the Many.
"Fellowship," so frequently used to express a similar idea, is in reality the mode whereby a dimly sensed brotherhood seeks to make its presence felt.
482. Fellowship, then, is Brotherhood in limited expression.
483. The average human being is far more likely to register “fellowship” than “brotherhood”.
The words "the fellowship of Christ" indicate the emergence of this concept subjectively upon the mental plane;
484. “The fellowship of the Christ” is the fellowship of the soul, itself an expression of the perceived oneness of essence which is the awareness of the Monad.
485. The “fellowship of Christ” is not just an emotionally sensed bond. It is a soul bond, for the soul aspect expressing on the higher mental plane is necessary if the sense of “the fellowship of Christ” to arise.
486. The type of love expressed in this “fellowship” is Venusian and focussed on the mental plane, to which Venus has such a close relation.
487. We must ask where the group known as the “Friends of the Christ” can be found in relation to “the fellowship of Christ”? There is a strong wisdom content in those who are allowed to number themselves among the “Friends of the Christ”.
488. Yet the Christ works to instill in those human beings who can grasp it, a true sense of Brotherhood, of which fellowship with Him is simply the anticipation.
this will be followed, as time elapses, by concrete manifestation upon the physical plane.
489. Following the mode of expression demanded by occultism, we must work from the abstract to the concrete.
It is this idea which lies behind the glibly used words "idea, ideal and idol," and which is also responsible for the growing sense of responsibility which characterises all human advancement upon the way of life.
490. The greater sense of responsibility is exercised by those who approach the understanding of an “idea” (for these exercise the greater sense of Brotherhood), and the least by those still attached to the form, to an “idol”.
491. Many today are fighting in the most vicious manner merely for “idols”.
It is this basic idea which governs the Council Chamber at Shamballa and which constitutes the motivating impulse behind the planetary expression of livingness.
492. We are speaking of Brotherhood. It is a Brotherhood within Shamballa which transcends the unified relations which can be felt in the “Fellowship of the Christ”.
It is this also which characterises the ideal for which the Hierarchy stands and which implements the Plan; it is this spiritual planning which results in the growing "forms of relationship" which today seem to be taking definite shape in the concretising of the divine project: Right Human Relations.
493. Brotherhood. Fellowship. Right Human Relations. This is the sequence with which we are presented. The sequence of Idea, Ideal and Idol will also apply.
494. For Shamballa, Brotherhood is a great fact, an idea. If we look at the essence of things, we shall find that an idea is far more real, far more factual than an ideal or an idol.
495. We know that for Hierarchy, Brotherhood is a great ideal. The Theosophical Society was founded to promote the great ideal of Universal Brotherhood.
496. As Shamballa and Hierarchy work towards the fulfillment of the promise of Brotherhood, They are working for the fusion of the soul and personality of the Planetary Logos, as we have just been instructed.
497. The term “idea” is, in this context, connected with the first aspect. The term “ideal” is connected with the second. The thought of planning is connected with the third aspect.
498. Right Human Relations is the concretization, the objectification of the idea and ideal of Brotherhood.
I have written these opening remarks because it is this elevated understanding of brotherhood which conditions divine purpose and which leads to the spiritual planning that will give you the due to the third major injunction, with this we shall now deal. This injunction is worded as follows:
499. We are learning that Brotherhood is of such an exalted nature that its understanding even conditions Divine Purpose.
500. Brotherhood reveals factual relations as they exist within Shamballa and within the Ashram of Sanat Kumara.
501. We are learning that both the Purpose and the Plan are intended to implement Brotherhood upon the Earth. Brotherhood expresses right relations on whatever level those relations exist—planetary, systemic or cosmic.