28 Rules Group
Commentary on Rule X Part I
(All Highlighting, Bolding and Underlining—MDR)
We now come to one of the most abstruse and difficult of all the rules for initiates; yet at the same time it is one of the most practical in application and of the greatest usefulness. It concerns the etheric levels of activity.1. One would think that with the etheric level of activity being so close to the physical, the level of abstruseness would not be extreme, but we must remember that whenever dealing with matters etheric, the cosmic ethers are also involved (the buddhic, atmic, monadic and logoic planes).
I would have you note that I did not say the etheric levels of consciousness, for there is no such thing as consciousness upon the etheric planes.
2. It is clear why DK is saying this. He wishes to clarify the difference between consciousness and life. Nevertheless, His statement immediately above must be contrasted with that immediately below:“a. Being of physical plane matter, literally, etheric consciousness is the next step ahead for the race. This will demonstrate at first as the ability to see etherically and to cognize etheric matter.”(TWM 372)
3. Here we see the idea of etheric consciousness being brought forward and accentuated.
4. Further, He will not be saying that there is no such thing as consciousness upon cosmic etheric levels, because buddhic consciousness, atmic consciousness and monadic consciousness, etc. are much discussed. There are, for instance, eight references to “buddhic consciousness”, two to “atmic consciousness” and fifteen to “monadic consciousness”.
5. We should assimilate the special teaching points He intends to convey in relation to the qualities of the solar etheric planes and their particular relationship to consciousness.
The four planes which constitute the etheric levels of the physical plane are the lowest correspondence to the four planes whereon the Monad and the Spiritual Triad are active, and—as I have oft told you—upon those levels there is no such thing as consciousness as we understand it.
6. The key qualifier is the phrase “as we understand it” for, indeed, our understanding of consciousness is very limited. If there can be planetary logoic consciousness and solar logoic consciousness, there can certainly be triadal consciousness on all levels of the spiritual triad, but it will be consciousness of a different order than that which is usually conceived as consciousness. In fact, the subject/object distinction will be negated. There will be no this conscious of that. This is fundamental.
7. So, in fact, DK is not contradicting Himself, appearances to the contrary.
There is only a state of being and of activity for which we have no adequate or illustrative words.
8. The state of being is primary to this state of activity. Being, however, includes consciousness. Consciousness is derivative of being, which antecedes it.
9. From another perspective, in the state of being there will be found that sublimation of consciousness which occurs when subject and object are united.
The four higher planes of our solar system are the four cosmic etheric planes, and one of the lines of development (confronting the initiate) is to function adequately in response to the life of the planetary Logos upon those planes.
10. It is only the initiate who functions adequately in relation to the planes of the spiritual triad.
11. In this section, we are constantly making a distinction between consciousness and life. On this distinction we should ponder long and hard. Being is fundamental. Being/consciousness = white light/color.
That, in the last analysis, constitutes the main field of unfoldment and of acquired wisdom for all initiates above the third degree.
12. Our attention is called to the fact that in relation to the spiritual triad and ‘within’ the spiritual triad, wisdom is to be acquired. This wisdom is different from the ‘personal’ wisdom which has been garnered within the causal body.
13. When DK speaks of “initiates above the third degree”, He seems to be speaking not of those who have taken the third degree though not yet the fourth, but, rather, of those who have taken the fourth.
14. The third degree initiate can be active in relation to the abstract mind (the lowest factor within the spiritual triad), but let us remember that the abstract mind is ‘located’ within the physical body of the Solar Logos and so, from His perspective, is considered unprincipled.
In the above paragraph I have presented you with a new concept re initiation — one that has always been implicit in the teaching but one entirely and completely untouched as yet in any discussions on initiate-training.
15. Master DK is discussing initiation in relation to the cosmic ethers and in relation to an adequate response to the life aspect of the Planetary Logos.
16. Group consciousness is that state of consciousness most characteristic of the Planetary Logos, and initiation is a true entrée into group consciousness.
In the rule as given to applicants, the disciple is cautioned to work within those levels according to the methods [Page 179] of the deva or angel evolution. The rule runs as follows:
17. These are methods of which we cannot be very certain at this time. We do know they involve order and immediate response to mental and vocal stimulus as well as to the stimulus induced by desire.
The Army of the Voice, the devas in their serried ranks, work ceaselessly. Let the disciple apply himself to a consideration of their methods; let him learn the rules whereby the Army works within the veils of maya.
18. There are a lesser and greater “Army of the Voice”. Everything occurring on the eighteen lower cosmic sub-planes is governed by the cosmic “Army of the Voice”.
These particular devas in "their serried ranks" are the directive agents of the divine energy which implements the purposes of Deity upon the physical plane.
19. Man can be a co-creator in this process though as yet (in general) he is not.
20. We note that these devas are “directive agents”. The emphasis in this sentence is not upon the fact that they are also directed agents.
21. If we are speaking of the greater “Army”, their directive nature can be understood.
They work only on etheric levels—either upon our physical plane or on the cosmic etheric levels.
22. Here it is confirmed that DK is indeed speaking of both the greater and lesser armies. The greater “Army” is composed of those devas which are fully Self-consciousness and have, as it would seem, passed through the human kingdom.
23. The lesser “Army” is that composed of lesser lives that have not achieved self-consciousness.
24. So much that is said of the solar ethers can be predicated, on a higher level, of the cosmic ethers.
They are therefore active in the realm of maya, which is the etheric plane as we usually understand it, or upon the planes of the Spiritual Triad.
25. The meaning of “maya” is extended to the cosmic ethers. From the perspective of the Planetary Logos and the Solar Logos this is justifiable.
26. We are also alerted to the fact that our higher spiritual efforts are occurring in relation to the realm of cosmic maya—the realm of the higher ethers.
27. The realm of maya is the realm in which that aspect of divinity called activity is paramount in expression.
They are not active on the three gross physical levels or upon the astral or mental planes, nor are they active upon the highest or logoic plane.
28. This is most interesting. While the “Army” is active upon the highest of the systemic etheric (the atomic etheric plane) they are not active upon the cosmic analogue—the logoic plane—the highest of the cosmic etheric planes. May it be that they are directed from the logoic plane?
29. The elemental lives, therefore, of the three gross physical levels are not the lives comprising the “Army of the Voice”.
30. The “Army” consists of builders; the lives of the three gross physical sub-planes are not so much builders as the lives which are built into form by the builders. This is also true of the lives which constitute the three gross physical levels cosmically considered (i.e., the lives which constitute the gross physical levels of the life of the Solar Logos). Apparently the systemic ethers cannot, from this perspective, be considered constituents within the three gross levels of the solar logoic vehicles.
There they are implicit or latent but not active.
31. What can this mean? Perhaps that they are influential but not technically active upon those planes and sub-planes. Every plane, we realize, can also be considered a sub-plane.
They are the great "impulsive factors" in manifestation, organising substance, directing the multiplicity of lives and beings who constitute the forms through which God expresses divinity.
32. The “Army” impels, organizes and directs. We see the presence of rays one and seven in relation to their activities.
33. The forms here discussed are those which appear on the systemic and cosmic physical, astral and mental planes. There are forms on the cosmic astral and cosmic mental planes which are impelled, organized and directed by a cosmic "Army of the Voice".
34. Are there etheric forms? From one perspective, yes, as the etheric body is, indeed, a form, but from another perspective, the etheric planes are homes to the forces which impel, direct and organize the construction of forms—on other planes and sub-planes.
35. It would seem that the etheric planes and sub-planes are in a category of their own. This deserves careful consideration.
In a peculiar sense, they are the embodiment of the divine purpose upon the planes of the Monad and of the Triad, just as the aggregate of energies in man's etheric body is the result of his inner direction and the cause of his outer manifestation.
36. The "Army of the Voice" embodies divine purpose on four sub-planes of the cosmic physical plane, but is also the impeller, director and organizer of divine purpose.
37. An embodiment is a result, yet is both a result and a cause.
38. We are learning that divine purpose both directs and impels the "Army of the Voice" which is the embodiment of that very purpose.
39. If we extend the analogy, we would not expect to find the cosmic "Army of the Voice" active on the cosmic astral and mental planes, nor upon the gross aspects of the cosmic physical plane (excluding the systemic ethers).
40. We are seeing that there is a distinction between those lives that build form in response to divine purpose and those lives which are built into form by these building lives.
41. We can begin to see why the subject under discussion is considered abstruse by the Tibetan.
To understand more fully the function of the deva forces, a man must arrive at some understanding of the forces in his etheric body which, in their turn, are the consequence of his point of attainment—an attainment demonstrated by his astral (emotional) and mental natures and activities. These indicate his point of development.
42. DK is recommending that we study the microcosm, etherically, in order to understand the macrocosm—etherically.
43. An important point is brought forward: we are what we are etherically because of the degree of our attainment astrally and mentally.
44. Before there is any astral or mental attainment, it would seem that the forces of the etheric body are organized by instinct. It would also seem that they must be somewhat conditioned by the use—successful or unsuccessful—made of them by the man acting upon the physical plane.
45. The Age of Aquarius accompanied by the presence of the seventh ray (in incarnation for the duration of that Aquarian Age) is, it would seem, the Age in which the "Army of the Voice" will be understood to a greater extent than ever before possible. As well, this is the seventh time that the energies of Aquarius and those of the seventh ray have coincided in expression—accentuating the importance of the imminent Age—etherically considered, for Aquarius is deeply connected to the etheric body just as is the seventh ray.
46. We can also assume that the degree of unfoldment of the egoic lotus will also parallel the development of the devic forces within the etheric body of man. His chakric development will also parallel etheric development.
47. There is a direct line of connection between the egoic lotus, the chakras in all lower vehicles and the quality of the etheric body. The unfoldment of the higher chakras (as found in the triadal vehicles—for, indeed, it seems that such chakras do exist), will also be registered in the development of the systemic etheric vehicle. The systems mentioned are parallel systems and seem to unfold together.
The devas are the agents of the divine will because they are a consequence of the point of attainment of our planetary Logos as He exists outside the seven planes of our sphere of existence, the cosmic physical plane. They are conditioned by His cosmic astral and mental vehicles.
48. We have an important analogy. Just as the development of the systemic etheric body (and the deva forces within the systemic etheric body) is a reflection of microcosmic astral and mental attainment, so the development of the cosmic etheric body (the four cosmic ethers) is a reflection of the macrocosmic astral and mental attainment (considering, in this instance, the Planetary Logos as the macrocosm), and the devic forces within these cosmic ethers have a degree of attainment which parallels the cosmic astral and cosmic mental attainment of the Planetary Logos.
49. The solar system is considered our “sphere of existence” and, from man’s perspective, the cosmic astral and mental planes are outside the solar system. If the perspective were that of the Planetary Logos rather than that of microcosmic man, the solar system would, I think, include the cosmic astral and mental planes.
50. We are learning that as our Planetary Logos enhances His own degree of attainment, the development of the deva forces of the cosmic ethers will also be enhanced. Many types of attainment move in parallel.
In a definite sense, they are the agents of the Universal Mind, even though they are not mental as we understand that term.
51. How shall we understand the nature of Universal Mind? From one perspective, we could consider it the type of mind that is to be found upon the systemic atmic plane. When man achieves that attainment indicated by “Three Minds Unite”, uniting the concrete and abstract levels of mind to the Universal Mind, the mind of the atmic plane would seem to be the peak of this attainment.
52. However, from another perspective, the atmic plane is too ‘low’ to embrace the type of Universal Mind here mentioned.
53. From a higher perspective, the Universal Mind must be the mind of the Solar Logos, who is, in relation to the microcosm, the universal Being.
54. The devas are not mental beings because they are not-reflective but, rather, are instantly obedient to the Intelligence that directs them.
55. It is likely that man could learn much about occult obedience from these higher kinds of devas. These devas have mastered submission to the higher Will—something which man is still attempting to do.
56. There is no true example of the pure first ray in our solar system. That which we call the first ray or that which we call divine purpose originates on cosmic mental levels. Cosmic mind becomes, in this solar system, a veil for the first aspect and divine purpose. Solar fire veils electric fire.
They are sometimes regarded as blind forces, but that is only because they get their inspiration from levels of [Page 180] divine awareness outside the range of the human consciousness, no matter how high, or when used in its widest connotation.
57. The range of awareness of human consciousness does yet not extend to the cosmic planes.
58. The word “inspiration” is important. These higher devas within the "Army of the Voice" are inspired by Beings found on the cosmic planes, and ultimately, it would seem, from Beings found on the higher mental plane cosmically considered.
59. Because we cannot understand the directives which impel them, or the source of these directives, the operation of such high devic forces seems “blind”.
60. Yet, such devas are fully Self-consciousness (and, indeed, at their high level, group conscious) and register consciously the Will of the Beings they obey.
61. This cannot, of course, be predicated of those members of the lower "Army of the Voice" operational in relation to the lower ethers.
Their controlling Agent in manifestation is the Triangle of Energy to which we give the name the "Three Buddhas of Activity."
62. We are speaking specifically of the higher "Army of the Voice".
63. We have noticed that the “Army” is not to be found upon the systemic logoic plane. Sanat Kumara and His Council (which includes the three Buddhas of Activity) are focussed upon the logoic plane.
64. The “Army” is thus effectively directed from the logoic plane but is not active upon the logoic plane.
65. The Buddhas of Activity form a triangle and are related to the third aspect of divinity. The "Army of the Voice" is thus related specifically to the third aspect.
66. The work of the Triangles (one of the Tibetan’s suggested service activities), so related to the Buddhas of Activity, must also be related to the higher "Army of the Voice".
They are therefore closely connected with the third aspect of divinity.
67. As stated above. Both the Buddhas of Activity and the "Army of the Voice" are related to the third aspect of divinity.
They are essentially the "eye within the Triangle"—a most familiar symbol to many today.
68. We must be cautious here to determine the reference point of the term “They”. Is DK speaking of the Buddhas of Activity or of the "Army of the Voice"?
69. From another perspective, Sanat Kumara should be considered the “eye within the Triangle”. He is the Directing Eye in relation to our globe and perhaps in relation even to our scheme. Much depends upon the true spiritual stature of Sanat Kumara which is not easy to determine.
They are the expression, in activity, of the All-See-ing Eye"; through their agency God sees, and through them and the energy directed through them, He directs the creative process.
70. It becomes clear that the DK is speaking of the "Army of the Voice" as an expression of the “All-See-ing Eye”. In a way, this seems more reasonable than to call them the “All-See-ing Eye”, per se.
71. “God”, in this case, can be considered Sanat Kumara. It would seem that He wields the "Army of the Voice" through the agency of the Buddhas of Activity.
They are under the complete control of the three Buddhas of Activity, Who are the cosmic Prototypes of the Lords of the three major rays, but not in the sense usually understood when the rays are considered in their relation to man.
72. It is interesting that the Buddhas of Activity are considered “cosmic” Beings. We are told that They were Planetary Logoi in the previous solar system, and elsewhere, it is noted that Planetary Logoi are to be considered cosmic Beings. Indeed, they have their higher personality vehicles and causal bodies upon cosmic planes.
73. The Buddhas of Activity are Prototypes of the Lords of the three major rays in relation to our planet, but not in relation to our solar system.
74. From this section it is important to understand that the Buddhas of Activity are the controllers of the "Army of the Voice".
75. There is an important relation between the Buddhas of Activity, the three levels of the spiritual triad and the "Army of the Voice".
They are the correspondence of these three rays and are responsible for the entire manifested universe, but only within the orbit of the third aspect, the expression of the Universal Mind.
76. The major rays here considered must be considered major only in relation to the third aspect of divinity.
77. One begins to wonder whether there are higher correspondences to the three Buddhas of Activity on the solar logoic (or solar systemic) level. The chart on TCF 1238 seems to indicate this. That which we call the Brahma, Vishnu and Shiva of our solar system may be equivalent to the three Buddhas of Activity solar-systemically considered.
78. The “entire manifested universe” can be considered the entirety of our solar system but cannot refer merely to the entirety of our planet whereon the three Buddhas of Activity are usually considered to be focussed. The scope would be too small.
79. We also realize that the Universal Mind expresses itself through the third aspect of divinity.
They come from the cosmic mental plane, just as the energy—distinctive of the second aspect—comes from the cosmic astral plane.
80. We are given the origin of the three Buddhas of Activity. If They were Planetary Logoi in the earlier solar system, They must also have causal bodies on the cosmic plane of higher mind, as do the present Planetary Logoi.
81. From the cosmic mental plane we may expect to find the emanating source of the third aspect energies (and of first aspect energies as well—at least in this second ray solar system).
82. One must study Buddhist emanation theory to understand the various levels of expression of such Beings the three Buddhas of Activity. While They are active in relation to our globe (the Earth) as is Sanat Kumara, They appear to have higher correspondences on chain and scheme levels and perhaps, on systemic levels (cf. TCF 873)
83. From another perspective, we are being informed that the "Army of the Voice" is being directed from the cosmic mental plane. Cosmically, this makes sense. This does not mean that the “Army” is found upon the cosmic astral and mental planes. It may, however, be inferred that a still higher “Army” is to be found upon the super-cosmic ethers—the cosmic buddhic, atmic and monadic planes.
God is mind. God is intelligent functioning. God is creative activity. These are the qualities of the deva evolution.
84. The three main qualities of the deva evolution are here given—mind, intelligent functioning, creative ability.
God is love. God is relationship. God is consciousness. These are the three qualities of the Christ evolution. This latter evolution is carried on within the created sphere of influence of the third aspect.
85. The “Christ evolution” is here contrasted with the “deva evolution”. The contrast is unusual and is not customarily brought to our attention in this way.
86. The deva evolution veils the Christ evolution. It is the envelope within which the Christ evolution expresses.
God is life. God is fire. God is pure being. These are the qualities of the spirit aspect, the omnipotent aspect of Deity.
87. We are given important equivalences—life, fire and pure being. On these equivalences we should ponder. Each approaches the first aspect of divinity from a different angle. Brought together, a truer intimation of this elusive factor may evolution apprehended.
88. Taking these three aspects in relation to the words describing them would make an excellent meditation.
All these three aspects focus themselves and find an outlet for expression upon the levels of the cosmic etheric planes and upon the levels of the etheric planes known to humanity in the three worlds.
89. Three aspects of divinity focus themselves through two kinds of ethers—cosmic and systemic.
90. Mind, intelligent functioning and creative activity focus through the cosmic and systemic ethers.
91. Love, relationship and consciousness focus through the cosmic and systemic ethers.
92. Life, fire and pure being also focus through the cosmic and systemic ethers.
The Law of Correspondences is infallible, if rightly approached and applied.
93. Here is the necessary caveat—“if rightly approached and applied”. Much experience is needed for such a right approach and application. This Law of Correspondences must not be pushed too far or materialized unduly.
This broad and general presentation must be rightly grasped if the rule, as given to disciples and initiates, is to be correctly understood.
94. We are asked not to go excessively into detail if we are to understand with a measure of accuracy.
You have been taught that illusion is the characteristic [Page 181] which must be mastered by the initiate as he "escapes" occultly from the three worlds via the mental plane. (Glamour: A World Problem.)
95. This “escape” is onto the buddhic plane. This escaping is a dispelling. That which is dispelled is as if it never were.
96. We note that occult development really begins at the fourth degree and with life and consciousness which are focussed within the cosmic ethers.
Glamour, you are told, is the characteristic of the astral plane, and must be dissipated by the disciple as he "escapes" mystically on to the Path of Initiation, just as the initiate finds himself (after mastering illusion) on the Path of the Higher Evolution.
97. The Path of Initiation is usually considered to begin with the first degree. When, however, we consider carefully what is said here and below, it would seem that the Path of Initiation as here meant signifies the second initiation, at which time an intense mysticism is often found—especially for those upon the soft line rays.
98. The mastery of illusion occurs, to a certain extent, at the third initiation, yet it is difficult to conceive that after this degree an initiate would find himself (technically considered) on the Path of Higher Evolution. Really, we are often told, this higher Path now begins at the sixth degree.
99. If we think carefully, we would be more likely to consider that the mastery of illusion begins in earnest at the fourth degree when the illusions of even the higher mental plane are overcome.
100. We should ponder the contrasting occult and mystical escapes. One requires the sublimation of mind into intuition; the other the sublimation of emotion into aspiration.
101. These “escapes” are, in fact, ‘re-focussings’.
Maya is the conditioning factor on etheric levels, and must be evaded and overcome by the probationary disciple as he "escapes" from the thralldom of the physical plane.
102. The word “evaded” is most interesting. We are discussing a third and lower kind of escape. Evasion involves a kind of diversionary movement which is easily correlated in quality with the third aspect of divinity.
103. The stage of probationary discipleship really begins at the first initiation and it is specifically in relation to this initiation that the overcoming of maya is discussed.
104. We note the word “thralldom” in relation to the physical plane. Man is indeed chained in relation to this lowest of the planes.
Thus he learns to tread the Path of Discipleship.
105. The true Path of Discipleship begins at the first initiation and it is a probationary path during which the disciple is subjected to many tests and trials.
These characteristics are, however, only the reaction of humanity to the activities of the deva evolution, rightly and divinely proceeding with their task of implementing the divine will.
106. The deva evolution is doing what it must upon the three lower planes in relation to which the individual must stage an “escape”.
107. The devas are involved in a kind of passive resistance to all that man wills in relation to his liberation.“This Law of the Schools does not specifically apply to the deva evolution. They come under another law called "The Law of Passive Resistance" which does not concern us here, nor would it profit us to consider it. Three main groups of existences are controlled by it”. (TCF 1174)
108. All three kinds of “escape”, then, are to be achieved through actions contrary to the divinely sanctioned efforts of the devas of the three lower sub-planes of the cosmic physical plane.
109. As we achieve our various escapes, the devas which passively resisted these escapes are, thereby, elevated.
When the sphere of their activity comes into contact with the human intelligence, the effect upon humanity (before mastery is gained) is to compel men "to wander in the fields of maya, to drown in the sea of glamour, and to respond to the pull of illusion."
110. The section above is most graphic.
111. Human intelligence alone is not sufficient to negate the deleterious effect of the devas.
112. Wandering relates to the third ray and to the “Wandering Jew”, who is preeminently found upon this ray.
113. Drowning is related to water and to the second ray. The Great One Who “builds himself an ark” (cf. EP II 36) may suffocate therein.
114. The “pull” of illusion is a great attraction to think according to pre-generated patterns of thought. Those who can think freshly and for themselves are in line to overcome illusion (at least on the level of the mental plane).
115. We can see that there is not much we can do to avoid the apparently negative effects of initial contact with the deva evolution. This evolution is the natural, polar opponent of man—not through any ill will, but simply through its inherent nature.
In this teaching, you have presented to you, though in a somewhat different form, the ancient problem of duality, involving as it does the immense potency of the deva evolution.
116. There are 140 billion self-consciousness deva units and 60 billion human beings within our planetary scheme (if not on our planetary chain)—the exact location of the 60 billion is not clear. It is possible that the 60 billion may even be focussed on our globe, the Earth.
117. We do see that the number of devas is far greater than those of the human units. We are not here counting the lower, unselfconscious devas.
118. We must not take the deva evolution lightly. It would seem that they are, at this stage of evolution, far more powerful than man.
It definitely affects humanity; this is due to the fact that it is an expression of the will aspect of Shamballa.
119. The highest focus of Shamballa with respect to our globe is the logoic plane, the highest plane of will on the cosmic physical plane.
120. As human beings we gain our strength and prowess by struggling, per force, against the members of the deva kingdom.
As man develops the will aspect, he learns to break loose from the aura of the deva evolution,
121. We note that as devas are agents of the Will of God, it requires of man the use of the will to break loose from their compelling influence.
122. Let us, therefore, be confirmed in the thought that only through acts of will shall we achieve our freedom. Obviously, it will be a great struggle and far from easy.
and the major task of the Hierarchy (as far as basic essentials are concerned) is to "provide sanctuary" to those who have liberated themselves from the ocean of deva energies in which their vehicles must perforce move and live and have their being, but with which they have otherwise no point of contact, once liberated by their own effort and will "from the angels."
123. So much is said here. The Hierarchy (presently and with only a few exceptions) is located on the buddhic plane and is thus free from the gross levels of expression of the Solar Logos.
124. The matter of the lower eighteen sub-planes (and even of the lower twenty-one) is considered an “ocean of deva energies”. The buddhic plane is an “ocean of light”. Liberation occurs from one ocean to another and this begins, particularly, at the fourth initiation when a true focussing upon the buddhic plane becomes possible.
125. We human beings have no choice but to live and move within the ocean of deva energies.
126. At the moment we live and move and have our being within this lower ocean, but once we are truly liberated onto the buddhic plane, we will have “no point of contact” with these lower forces—unless, through service, we will to have such contact.
127. We note that “angels” and “devas” are, in this context, considered equivalent.
128. We also note the means of liberation—“effort and will”. Desire will not serve nor will aspiration alone.
129. The idea of “sanctuary” is interesting, connected as it is with the number four and the fourth sign, Cancer—the sign of protection and the home.
130. The buddhic plane is the fourth plane and thus immediately related to Cancer and to the idea of sanctuary.
131. One wonders whether the Hierarchy, when focussed upon the higher mental plane, could have provided such effective sanctuary.
Let us now study Rule Ten.
132. Discussion of the fullness of Rule X. will occur as we proceed through the text.
The rules for work within the veils of maya are known and have been used.
133. The Hierarchy has used such Rules, and only They are aware of their substance.
134. The statement means to show that the rules are effective.
Let the group widen all the rents within those veils and thus let in the light.
135. The “rents” or tears have been caused by great acts of will exerted by exalted Sons of God, such the Christ, Moses (the “Lawgiver”) and
St. Paul, and a number of others. Interestingly, the Buddha is not mentioned, but He, especially, was successful in dispelling for many the World Illusion.
136. The light is essentially the light of the spiritual triad. For every veil of illusion, there is a related form of incoming light.
137. If rents are made in the cosmic ethers it can be imagined that light from the cosmic spiritual triad on cosmic planes would be admitted. Though we can grasp the analogy, the meaning must escape us entirely.
Let the Army of the Voice be no more heard, and let the brothers onward move within the Sound.
138. On one level (the lower), the “Sound” can be the ‘Sound of the Soul’.
139. On another and higher level, the “Sound” must be that propagated by Sanat Kumara as He responds to the “Sound” emitted by the cosmic soul on cosmic mental levels.
140. In general, the meaning suggests the transcending of the third aspect of divinity and a focussing within the second.
141. We note that those who onward move are “brothers” and, hence, group conscious.
142. What is being here suggested is yet another great “escape”—the first in relation to the microcosm, and the second with macrocosmic implications.
Then let them [Page 182] know the meaning of the O.M. and let them hear that O.M. as it is sounded forth by Him Who stands and waits at the very centre of the Council Chamber of the Lord.
143. The meaning of the O.M. lies far beyond that which is sounded by the soul on the systemic mental plane. The O.M. really emanates form the Heart of the Sun on cosmic mental levels.
144. Sanat Kumara, in many ways a cosmic mental Being, sounds this O.M.
145. Closer at hand, the O.M. here referenced emanates from the logoic plane whereon Sanat Kumara has His focus at this time.
146. Sanat Kumara stands, which is symbolic of His great Act of Sacrificial Will.
147. He also “waits” which is symbolic of His immense, loving patience which endures until the “last weary pilgrim has found his way home”.
I would here remind you that we are considering work that the initiate must accomplish, and are not considering the usual effort of struggling aspirants to deal with and handle those forces which have worked through into physical expression.
148. There can be no doubt that we are focussing in the world of the initiate—especially as we consider these last seven of the Fourteen Rules.
149. Yes, we are ahead of ourselves in these considerations, but the mere effort to meditate and ponder upon them intelligently expands our ability to understand them.
These, from the levels of the forty-eight subplanes are waiting to precipitate themselves into the dense physical manifested world.
150. The densest of the systemic sub-planes is the recipient of energies and forces emanating from forty-eight sub-planes.
151. Each sub-plane has its own particular forces and with these we must eventually become intimately and technically familiar.
The aspirant must ever work from the outside to the within and must endeavour to direct his life from above downwards, if these forces are to be dominated by him and are not to control him.
152. As beings whose life is most particularly focussed upon the outer plane, we cannot do else but work from the outside in. This is the starting point.
153. We will discover the inner worlds and, with this discovery, develop the ability to work effectively from above to below.
154. For the time being we are more mastered than mastering. We are “driven up and down the land”. A growing mastery of the potencies conveyed by Saturn will make Masters of us and we will no longer be driven in such a way.
The initiate, however, works "from within the circle," that is the circle or field of maya.
155. In this instance, “maya” is the higher maya—the cosmic ethers.
156. We remember that the symbol for the Master is the point within the circle.
His activity must therefore be carried forward from the very heart of the mystery of these forces;
157. From this perspective, the “very heart of the mystery” resides upon the levels of the spiritual triad.
158. The initiate is increasingly intimate with the directive powers of God—considering God as Sanat Kumara.
this he can do because he is in a position to know the type of energy with which he has to contend,
159. The initiate masters the fifth ray technicalities. He knows exactly the type of force that he is dealing with.
to understand the nature of the forces with which he can and must manipulate the "mayavic energies,"
160. We note the importance and positive connotation of the word “manipulate”.
161. It is precisely the mayavic energies related to the third aspect of divinity that must be manipulated—a word that suggests the application of the third ray (as well as the fifth and seventh).
and thus to dominate the etheric planes he is also aware where one veil ends and another begins,
162. The discriminating power of the fifth ray is required for this type of awareness. We must also remember that the third ray is the “Discriminating Essential Life” (EP I 68).
163. If there is to be the requisite domination (first ray), the discrimination of the fifth and third rays is required.
164. DK will describe below the various beginnings and endings of the veils of maya. These are vibratorily determined as are all other lines of demarcation.
and from what level he can successfully bring the swirling and living energies into conformity with the divine pattern.
165. The divine pattern can be related to the second ray—the “Ray of the Divine Pattern” (EP II 394). The fact that the energies of maya are “swirling” suggests their rotary motion and their close relation to the third aspect of divinity.
166. Our great task in every respect is to bring the third aspect into conformity with the second. Planetarily, Saturn, in one of its aspects, must conform to the patterns generated by Jupiter—agent of the second aspect.
Neptune is also involved in this second aspect.
167. Mercury is often to be understood as the planet of maya, and when Mercury is related to Jupiter, the second aspect may overcome the third. Jupiter is inherently a more powerful planet than Mercury, though not than Saturn.
It should also be noted here that the energies projected by the initiate into the world of maya are directed by him from the various centres in his own body and from the central point of energy in each particular centre employed.
168. The initiate is an active directing and projecting agent and his various chakras are instruments of projection.
169. We can imagine that not only are his etheric chakras of importance in this projection, but that they all are. An initiate has active and useable chakras on a number of planes, including the higher ones of the spiritual triad.
It is the central "jewel in the lotus" from which the initiate works, and these seven central focal points, these seven jewels, so-called, are the correspondence of the jewel in the egoic lotus.
170. Here we have such an important piece of occult information. Little is said about the central jewel in each chakra nor about its correspondence with the “Jewel in the Lotus” (about which quite a bit is said).
171. We are dealing with that part of the chakra through which first ray energy is naturally expressed.
172. The fact that the “jewels” are “so-called” alerts us to the fact that we really know nothing about their actual constitution. But symbolically we can effectively imagine them as such—i.e., as “jewels”.
173. The planet Vulcan, fashioner of jewels and precious gems, is consequently related, especially since Vulcan is a first ray plane of the will and the jewels are subtle ‘organs’ through which the energy of will is expressed.
174. It becomes clear that at the fourth initiation when the "Jewel in the Lotus" is revealed in all its glory, the jewels in the lower chakras are also maximally potentized.
175. In a mayavirupa these lower “jewels” can be regenerated by the initiate’s act of will and effectively express the will aspect, even though the "Jewel in the Lotus" of the egoic lotus has been ‘translated’ into the spiritual triad, and at length the Monad.
This means, therefore, that successful work "within the veils of maya" involves ever the use of the will aspect and the conscious employment of that quota of the Shamballa force which the initiate is able to appropriate and to use because he has begun to work as a focussing agent of the Spiritual Triad and is no longer working as a [Page 183] soul or as a personality under soul control. This is an important point to remember.
176. We are being told of the importance of the will aspect to all those who would work within the veils of maya.
177. Shamballic force is directly related to the “jewels” through which destructive first ray potency is transmitted into the veils.
178. Shamballic force must be consciously wielded.
179. A true initiate is a “focussing agent of the Spiritual Triad” and not simply of the soul (as expressed upon the higher mental plane).
180. Thus it is very fitting that in this tenth Rule, we are dealing particularly with the Divine Will. Then umber ten is occultly equivalent to the number one.
181. If it is difficult to understand the true nature of the Will, we can understand why it is difficult to understand this tenth Rule which relies so heavily upon the conscious expression of the Will.
It is along the antahkarana that the force used by the initiate must pour, and according to the nature of the work to be done will be the particular strand or thread of the rainbow bridge which the initiate employs.
182. Is the antahkarana sevenfold? If the antahkarana is the “rainbow bridge” it must contain all the colors of the rainbow and, hence, the potencies of all the seven rays.
183. It would not seem that we are here speaking of the sutratma as if it were an aspect of the antahkarana, nor with that which is called the “creative thread”.
184. Therefore, we may propose that, according to the ray required, so will be the strand of the antahkarana employed.
There are four veils of maya, constructed necessarily of seven forces, and these produce the factual and phenomenal aspect (in time and space) of the Great Illusion, in its three forms of illusion, glamour and maya.
185. The four veils of maya will have a connection to the four systemic ethers.
186. There will also be a higher correspondence to the four cosmic ethers.
187. Are the seven forces which go to the construction of the four veils to be considered the energies of the seven rays? Even if so, there will be other ways of describing them.
188. DK is being very concrete about the construction of the veils of maya. We are to learn to consider them as quite tangible and variously constructed.
189. There is a hint here that, were we not under the prevailing illusion of time and space, the veils of maya would mean something quite different to us—something less factual.
190. There is also apparently an aspect of the Great Illusion which is not “factual and phenomenal”.
191. We are to unite three numbers: three, four and seven:
Three types of maya—Illusion, glamour and maya
Four veils of maya
Seven constituent forces.
There are seven points of energy through which different aspects of the force needed to produce the desired effects within the veils of maya can flow, and these correspond to the seven ray types or qualities.
192. The importance of the seven rays is here accentuated.
193. It would seem that according to the type of energy constructing the veils of maya (one or more of the seven principle forces) so must be applied those particular ones of the seven forces needed to attack the veil.
194. The “seven points of energy” are to be found within the chakras used in the attack on the veils.
195. The “desired effects” will be the widening of established rents within those veils and a general cleansing of the veils.
196. Through each chakra one of the energies to be applied will principally flow. Chakras are easily associated with more than one ray, but we may conclude that one ray in particular is to be used in relation to each chakra and to be expressed through its central point or “jewel”.
But the major type of energy with which the initiate works upon the physical plane is the seventh, the ray or energy of ritual, of ceremony, of order and of law.
197. From a certain perspective, then, all the rays utilized are to be considered as sub-rays of the great seventh ray.
The work done within the veils is one of rearrangement and the ordination and coordination of the forces, present as existent maya;
198. For the sake of clarity let us tabulate the work to be done within the veils of maya:
Ordination or forces
Co-ordination of forces
199. The existent maya is a confusion of the forces to be rightly rearranged, ordinated and coordinated.
200. We recognize the nature of this work as pertaining to the seventh ray.
this must provide, in time and space, the forms through which the plans of the Hierarchy can materialise,
201. Maya repels the energy of Hierarchy, and militates against the formation of the forms through which Hierarchy can materialize the Divine Plan.
the souls of all forms can be subjected to the needed experience, and so progress towards the fulfillment of the will of God.
202. Maya prevents the needed experience from reaching the souls encased in form
203. Maya, therefore, prevents progress towards the fulfilment of the Will of God.
204. Conversely, the right application of the seventh ray ensures right progress towards that fulfillment.
Maya is not something to be destroyed, dissipated, dissolved or negated.
205. The word so often associated with the ending of maya (“dispersed”) is not mentioned. Yet, the Tibetan’s point is designed to help us understand maya more fully. It is easy to set our minds to getting rid of something we do not fully understand.
Maya is in reality an aspect of time, and connotes to the initiate the mass of creative forces with which he must work;
206. Maya is a collection of devic forces not yet adequately arranged to promote the expression of the Divine Plan.
207. Maya is of the third ray; Saturn, Lord of Time, is principally a third ray planet.
208. Maya is a process which ‘engineers’ sequential activity; hence its relation to time. At least this is so on the lower eighteen sub-planes.
209. When the Universe appears, the Great Maya also appears as does Time. When the Universe is not, Time is not—at least it is not experienced. No-thing is!
210. These few thoughts, however, do not relieve us of the necessity of pondering this most abstruse statement: “Maya is in reality an aspect of time”.
these are swept into form generation and activity, and embody in the transitional, ephemeral, present moment the phenomenal point in evolution reached by the life of God.
211. God’s evolution occurs “in time” and is sequential; the present state of maya embodies the degree of that development.
212. Maya is “phenomenal”; it is an explicit representation of subjective development.
213. Because God’s development or unfoldment is linked to time, maya, the representation of that development or unfoldment, is also linked to time.
The work of the initiate, acting under hierarchical inspiration, is to change the present forms into the more adequate forms demanded by the descending life and its dynamic activity.
214. We are reminded of the Buddhas of Activity and Their relation to the work of the Triangles. The etheric body of the planet is to be changed from a pattern of squares into a pattern of triangles. Doing this will reconfigure the present maya—rearranging it, ordinating it and coordinating it.
215. If we wish to understand in essence what is to be done with maya, the idea of moving from squares to triangles gives us a good and simple idea.
We are therefore dealing with the precipitated aspect of divine evolutionary process.
216. Maya is especially that which is precipitated rather than that which is subjective. Maya is, from the divine point of view, objective.
We are concerned with the relation of the Army of the Voice to the SOUND which conditions evolution,
217. The “SOUND” is of the essence; the "Army of the Voice" carries out the behest of the SOUND (and of the One Who transmits the SOUND) in time and space.
and with the supervisory work of the Hierarchy as it sustains the work of the [Page 184] soul to be found within all forms—built by the Army of the Voice and by the devas in their serried ranks.
218. The task of the Hierarchy is given—to “sustain the work of the soul to be found within all forms”.
219. Here, in yet another way, we are given the relation between the second and third aspects of divinity.
220. The "Army of the Voice" is the active builders, but the true building aspect is the second.
The supervisory, directive work of the Hierarchy, carried forward by the Masters and Their groups and by the initiates within those groups, is seldom considered;
221. The second aspect of divinity is the form-building aspect. Without the work of the Hierarchy, the "Army of the Voice" could not build true to archetypal form.
it is, however, a work of major importance and is one definitely referred to in this rule.
222. Behind the third aspect of maya is ever the super-vision of the Hierarchy. We realize that vision is particularly associated with the second aspect and with light as it relates to the second aspect.
Fundamentally, the task set before the Hierarchy is to "let in the light"; but this time not in the sense of revelation, of vision or of illumination.
223. A higher phase of the introduction of the light is here indicated. In this Rule we are not principally concerned with the second aspect of divinity but with the third and first.
224. Revelation, vision and illumination.
are all aspects of soul light;
225. With respect to man, soul light is high.
226. From the point of view of Shamballa, something more is required.
the work of the initiate is to aid in the construction of the planetary body of light—substance which will finally reveal the nature of Deity and the glory of the Lord.
227. The revelation to be prepared is of Deity Itself. The “glory of the Lord” in Shamballa is to be revealed.
228. The light of the spiritual triad will reveal the light of the Monad and, hence, the Light of Shamballa.
229. We are speaking of the revelation of the higher planetary vehicles—a great destiny and one to which this Rule contributes.
It is the planetary correspondence to the light-body through which Christ and all the Sons of God Who have reached perfection finally manifest.
230. This body of light is triadal even though it may appear through and in relation to a generated mayavirupa.
It is a vehicle created by the energy of Will, and it is implemented and "held in being" by the Will.
231. One cannot consider the spiritual triad without considering the Divine Will.
232. We seem to be dealing with the “unfettered enlightenment” of Shamballa and with that quality and intensity of Light through which it can be expressed.
233. Light is a quality of vibration, and the Light here referenced is the Light of the Spirit which is “held in being” by the Will.
It expresses itself exoterically by the projection of this will energy, via the central point in each of the seven chakras or lotuses.
234. This higher light body, we are told, expresses itself “via the central point in each of the seven chakras or lotuses”.
235. It is this great Light of Being which is the destructive agent necessary to widen the rents and cleanses the ethers—whether lower or higher.
236. In this discussion Divine Will and the higher Light are considered equivalent.
237. The higher Light is to reveal the Divine Will.
In studying these rules for the initiate, it must ever be remembered that they concern primarily the use of the will or first aspect. This is the energy of the Monad, utilised via the Spiritual Triad and related to the personality via the antahkarana.
238. We are given the necessary progression and synthesis.
239. The reminder is constant, lest we interpret these Rules in terms of the second or soul aspect.
Secondary interpretations and tertiary correspondences are always possible, but the main significance of these rules is related to the first divine aspect.
240. Yes, it is possible to interpret these Rules meaningfully in relation to lower aspects, but the main point is emphasized—and concerns the Divine Will.
You have therefore, as you reflect, think, study and correlate, to bear constantly in mind:
1. The seven ray types.
2. The Monad, the Spiritual Triad and the threefold personality; these constitute another septenate.
241. To the members of this ‘septenate’, there must be a way of applying the seven rays. The application would concern the Planetary Logos more than the Solar Logos. Atma would have correspondence to the second ray, buddhi to the third and manas to the fourth. From this perspective of the Planetary Logos this can be done though this assignment of rays to principles is unusual. For the Planetary Logos, vibration begins on the monadic plane, light is found in relation to the atmic plane, sound in relation to the buddhic plane and colour in relation to the lower mental.
3. The seven groups of Masters.
4. The seven centres and their seven central points, or jewels.
5. The four veils of maya.
242. We are constantly dealing with sevens and fours and their interplay. From the energies originating as the Seven Rays all the way to the four veils of maya there is a progression.
243. It becomes clear that in executing this Rule the seven Ashrams must be invoked. It is ashramic energy which we must project to do the work. The energy of the Ashrams is related to the higher light body of the planet.