28 Rules Group
Commentary on Rule XIII Part II of V
R&I (264-277)
(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.
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265]
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.
91.
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).
116.
Step by step and increasingly, we are impressed
with the importance of building the
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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.
180.
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.
181.
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:
210.
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.
212.
Could the planets be Venus for the first Buddha
of Activity bringing about the individualization in relation to which Venus is
so prominent?
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.
217.
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.
[Page
270]
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.
237.
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.
[Page
272]
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.
327.
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.
There
is:
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
i.
Individualization
ii.
Initiation
iii.
Identification
i.
Manas
ii.
Buddhi
iii.
Atma
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.
471.
Here we have DK again sweeping away the
conventional.
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.