28 Rules Group
Commentary on Rule X Part II
(All Highlighting, Bolding and Underlining—MDR)
Various other septenates could also be related, but such relationship is not required by the initiate who has consciously discarded all these lower septenates and works now [Page 185] with the seven major energies, the sevenfold field of their activity and the septenary aspect of the implementing instrument, whether planetary or individual.
1. In the last Commentary we concluded by relating the following factors, some of which are septenates:
1. The seven ray types.
2. The Monad, the Spiritual Triad and the threefold personality; these constitute another septenate.
3. The seven groups of Masters.
4. The seven centres and their seven central points, or jewels.
5. The four veils of maya.
2. In what is said above, we are reminded of Rule Eight for Disciples and Initiates and the Law of the Supplementary Seven.
Let the group find within itself response to the greater seven groups which carry out the hierarchical will with love and understanding. The group contains all seven, the perfect group. The lesser seven, [Page 22] the greater seven and the planetary seven form one great whole, and these the group must know. When this is realised and the Law of the Supplementary Seven is understood let the group understand the Three and then the ONE. This they can do with the united breath and the unified rhythm.
3. From one perspective, the seven major energies are the seven rays. The “sevenfold field of their activity” is, from the perspective of the cosmic physical plane, the seven solar planes. The “septenary aspect of the implementing instrument” can be represented by seven principles and the vehicles or instruments through which those principles manifest.
4. Our studies in TCF (beginning TCF 260) demonstrate that the principles and vehicles through which man manifests change in relation to the level of evolution of the one manifesting. This could probably be said of a manifesting Planetary Logos and a manifesting Solar Logos.
Simplification proceeds rapidly as one nears the goal of the spirit.
5. The simplified perspective synthesizes the many individual perceptions into great wholes. Initiate perception is holistic perception. To perceive in wholes is an act of synthetic consciousness—initiate consciousness.
Will ever concerns itself with the essentials and not with the details of manifestation.
6. For this reason we understand why first ray types (the greatest exemplars of will) concern themselves more with essentials and principles and less with the details of manifestation.
7. Via the will it is intended that the great archetypes in the World of Being be instituted. The many details encountered in the process of institution are of moment but, essentially, secondary. Those who are exemplars of the will attend to the establishment of the broad outlines representing the archetypes. Certainly this is so at this rather primitive stage of human evolution.
8. Are we aware of the great principles and the manner in which they are manifesting through our service in the world?
Love concerns itself with transitional, evolutionary fundamentals, whilst intelligence concerns itself with the detail and its coherent coordination in response to the impulse and attractive force of divine love and the dynamic impulse of the spirit.
9. What are “transitional, evolutionary fundamentals”? We might call them the ‘qualities which promote evolution’ or ‘patterns of relationship which, if followed, promote the eventual institution of the great archetypes resident within the World of Being’.
10. Certain great attributes such as Love and Wisdom have been presented to humanity by great Teachers such as Christ and the Buddha. These two attributes are among what could be called “evolutionary fundamentals”. They are less transitional than other necessary virtues which are also evolutionary fundamentals and which emerge through right relationship.
11. Intelligence is inseparable from detail and the coordination of that detail. The correct method of coordinating the detail of the whole is through love and pure reason. This is what might be called the ‘hierarchically sanctioned method of coordination’. There are many ways for ‘things to come together’, but only if the coming together is based on love, wisdom and pure reason will that coming together reflect the Fixed Design in the World of Being.
12. Of six methods of ray approach (grouped in three pairs) the following is said and it correlates well with what is here said of will, love and intelligence:
Between the third and the fifth rays there is a close relationship. In the search after knowledge, for example, the most laborious and minute study of detail is the path that will be followed, whether in philosophy, the higher mathematics or in the pursuit of practical science.
The correspondence between the second and the sixth rays shews itself in the intuitive grasp of synthesised knowledge, and in the common bond of faithfulness and loyalty.
Masterfulness, steadfastness, and perseverance are the corresponding characteristics of the first and the seventh rays. (EP I 211-212
13. Detail must be coordinated and made coherent via the principle of right relationship. When relationships are “right”, then divine quality emerges. From another perspective, right relationship is divine quality.
14. We see a marvelous and memorable synthesis of the three aspects of divinity.
Let us now proceed, after these few preliminary remarks, to take this tenth rule sentence by sentence. These are five in number, and the first which we will consider is:
1. The rules for work within the veils of Maya are known and have been used.
15. The initiates have “known” these rules. Some great breakthroughs, such as that of Paul on the Road to
Damascus, have occurred almost unconsciously or, it would seem whilst in pursuit of other objectives. Some breakthroughs such as the major rending of the veil produced by the Christ have been completely consciousness.
16. This is the tenth Rule and thus related to the number one and to Shamballa. It would seem that rules for work within the “veils of maya” (contained within this tenth Rule) have been known within the ‘
Center of Unfettered Enlightenment’, Shamballa.
17. We might imagine that the Hierarchy and its initiates come to the aid of humanity through the use of these rules. From another perspective, however, it is up to humanity itself to wield the rules.
18. The greatest use of these rules for work within the “veils of maya” lies immediately ahead within the Aquarian civilization. Aquarius, we realize, is related to the etheric body (as is Gemini), and it is within the etheric body that such work will primarily be accomplished—whether we are speaking of the systemic ethers or the cosmic ethers.
Students should remember that the work of the Hierarchy is constantly conditioned by the point in evolution of the human hierarchy.
19. We are aware that that which Hierarchy can dispense is limited by that which humanity can receive.
In the early days of human history, thinking, and progress had practically no place, and therefore little or no effect upon the forces and energies which were active upon etheric levels.
20. The forces active upon the etheric levels (in those days) were largely instinctual and, later (in Atlantean times) emotional.
21. The etheric body (by whatever means) becomes progressively the vehicle for a large number of internal or subtle forces.
22. We note that if there is to be real progress, propelled by man and not simply by the general forces of evolution, human thinking must be involved. Thinking and progress are definitely related.
At that period, they were left in a relatively quiescent state or else were swept into activity by definite and planned impression from the Hierarchy;
23. We judge that in those days etheric energies were allowed to pursue their natural rhythms which, presumably, were largely concerned with the maintenance of processes within the physical body.
24. It is very interesting that the etheric body of man could be swept by hierarchical impression in those early days. Under such circumstances, human evolution would have been advanced through Hierarchy as an external agency. Under such impression, man would have been something of an automaton. DK has told us that the great feats of building accomplished in those early times occurred because early man was so easily impressed and guided by the God-Kings Who were initiates with great intelligence and power.
25. We may also suppose that there was less of a kama-manasic nature in man to resist the beneficence of such hierarchical impression.
26. When Master Morya tells us how to work with the power of suggestion, He warns us that a man’s manas will often resist such suggestion if the man is aware that the suggestion is being given. Thus, does the possible beneficiary resist intended beneficence.
any effect coming from the human kingdom was due solely to mass impulse or impression.
27. We see, then, that humanity had little to do with directing itself forward. Evolution was instinctual or directly impulsed by the Hierarchy of the time.
This was very little, owing to the lack of coordinated relation between units and groups within the human family.
28. We can see that even primitive tribal formations were to be considered a step forward in the process of coordinating and organizing human units.
Later, as family units massed together and formed tribes, and then tribe united with tribe to form larger tribes or embryonic nations, this mass effect increased, but there was still but little thinking or direction connected with it;
29. We are speaking of the growth of mass consciousness through the gradual aggregation of the human units. Aggregation facilitates learning.
it was largely instinctive and—if I might so express it—the etheric plane was in reality more in the nature of a matrix surrounding a valuable creation, and was essentially protective, separating and slightly energising.
30. Let us tabulate the nature of the etheric plane in those days. It was—
31. The human personality had not formed and human units were not self-directing.
32. The human being on the physical plane was protected from higher currents which he could not assimilate. Essentially, he was separated from such currents, even, at first from the currents of the astral plane. Such energizing as occurred was the energizing of the physical human form with sufficient vitality to keep it coherent and functional.
33. We can see that we are speaking of the Lemurian stage of unfoldment.
In Atlantean days, the plane whereon humanity received its major direction or unfoldment was such that the [Page 186] emotional, impulsive nature and the field of maturing desire became dominantly active.
34. In Lemurian days impulsion from the desire nature was not primary. The desire life was associated with instinctual living; desire was as yet immature and wedded to the physical plane.
35. We note the word “impulsive” used in relation to the desire nature. In Atlantean days, desire became the dominant, driving, impelling force in human life.
Then the real difficulty within the realm of maya started.
36. We sense the simplicity of Lemurian life; life processes were pursued in a more or less natural manner uncomplicated by desire-induced complications.
37. We remember Master DK’s definition of maya: “that vital unthinking emotional MESS (yes, brother of old, that is the word I seek to use) in which the majority of human beings seem always to live” (GWP 22).
38. Thus, maya, as it appears today, has an emotional content.
Hitherto only two energies had been felt upon the etheric plane: the energy of life itself, via the sutratma, as it passed through the etheric plane in order to produce exoteric livingness upon the physical plane, and secondly, the energy of the Hierarchy as a whole, producing a slow, broad, though somewhat negative organisation of the prevalent forces.
39. DK reviews the energies which were felt upon the etheric plane and which, thus, energized the etheric body of early man: a) the energy of “life” (vitality) via the sutratma and b) the energy of Hierarchy.
40. We note the interesting term “exoteric livingness” and contrast it with the ‘esoteric livingness’ increasingly characteristic of the developing modern disciple.
41. It is to be noted that in those days the Hierarchy was responsible for organizing the forces which characterized the human units of the time. This reveals to us that the gradual development of the human family proceeded not only through the agency of the forces of nature (i.e. natural evolutionary processes) but by means of hierarchical impulsion.
But then a third and most potent force, generated by humanity, was beginning to make an impact upon the etheric forces. Men were beginning, at this early period of human history, to desire, and this desire was not, as hitherto, of a purely animal nature and hence an emanation from dense physical substance (and, therefore, not related to a principle), but it embodied a new type of energy and was—in reality—man's first expression of the highest divine aspect. Desire is the lowest reflection within the human consciousness of the will aspect.
42. This is an important paragraph revealing the first impacts (and distortions) of the will aspect in the human being—will as mediated through the principle of desire.
43. We must bear in mind the difference between desire related to the expression of the physical animal nature and desire detached from animal satisfaction—desire, as it were, with a ‘life of its own’.
44. Man began a life no longer dictated entirely by the tendencies of his physical form. We could say that the first evidence of distinctive individuality began to emerge in the human unit.
45. Thus, desire was no longer galvanized from ‘below’ but, however tentatively, from ‘above’—i.e., from the domain of will.
46. We can recognize this stage as the beginning of the process of abstraction from the strictly physical, non-principled physical form.
This potent vibration of desire was evoked by men who were as yet without any spiritual vision of any kind; they were purely material in their instinctive reactions (and rightly so at that particular time), and these reactions attracted the attention of certain purely evil energies or Beings.
47. It is interesting that the appearance of desire as a semi-autonomous factor in the primitive human being offered an opportunity for the entry of “evil energies or Beings”.
48. In this respect it is to be noted that the ‘home’ of evil (systemically considered) is on the systemic astral plane—the plane of desire. The ‘home’ of evil cosmically considered is on the cosmic astral plane. The correspondence is clear.
49. Had the men of the period been more spiritual and less material, this opportunity would not have been presented to those evil Beings, but given the natural developmental process of man, sufficient spiritual development to ward off the menace was out of the question (at least on any large scale).
50. When we think of “spiritual vision” we may think of those energies which develop the sense of sight—among the most important, Sagittarius and the fifth ray. While Sagittarius is a distributor of fifth ray energy, it was only used quite primitively for that purpose during those times. As well, the fifth ray as a factor of illumination was little developed in humanity—a humanity which primarily desired and did not think. Yet, sight was emerging, and the fifth ray had been a factor of emerging importance ever since individualization.
These Beings availed themselves of the situation in order to satisfy their desire for power—again a distortion of the will or first aspect.
51. We may remember that the majority of adepts in the Black Lodge are to be found upon the first ray in their ‘soul’ nature.
Most of the members of this centre of cosmic evil are upon the first ray itself, and some of the divine purpose is known to a few of them, for—in their due place and in the initiatory regime—they too are initiates of high degree, but dedicated to selfishness and separativeness. (R&I 716)
53. The Atlantean civilization was given primarily to the cultivation of desire. We see that, additionally, it was characterized by the distortion of desire—and, in the case of the members of the Black Lodge, the willful distortion of desire. They were possessed of unnatural desires and they stimulated the growth of unnatural and hierarchically unsanctioned desire in humanity.
Thus the Black Lodge was founded.
54. It is significant to note that in Lemurian times the Black Lodge, per se, did not exist, but was “founded” in early Atlantean times.
55. We can consider the founding of the Black Lodge as a significant stage in the organized efforts of those committed to cosmic evil.
It fed upon human desire and resembled a vast overshadowing vampire.
56. When vampirism is mentioned, we think of the energies of Scorpio and of Pluto.
57. We may ask, ‘How can beings feed upon desire?’ Desire is a great force which if properly manipulated can bring energy and power to those who manipulate it. The energy which humanity wasted in misdirected desire and vitiated vitality was absorbed by the instigators of evil.
58. Thus, we see that human desire was prostituted and manipulated to serve the ends of certain evil beings and was, thus, directed away from the natural and intended unfoldment of the human race. This represented a huge loss and retardation for humanity.
It vitiated human living and increased the growth of desire far beyond normal expectancy or hierarchical planning, thus creating false goals and standards, building a barrier between the lowest planetary centre, Humanity, and the "middle point" or centre, the Hierarchy.
59. In these early and unnatural developments, we can see the origin of many of humanity’s present problems. The desire life of humanity became distorted and unnatural. The direction of much of human living during that period was such that it could not be sanctioned and supported by the Hierarchy which represented the Divine Plan and the will of Sanat Kumara.
60. In this respect we could say that the desire life of humanity became cancerous in relation to the human energy system and, perhaps, to the planet.
61. Implied in this discussion is the misuse of sexual energy contributing to the vitiation which DK mentions.
62. We all recognize, even from our own psychological dynamics, that intense and uncontrolled desires vampirize our vitality, especially when given expression upon the physical plane.
63. The present attempt to externalize the Hierarchy is a concerted effort to destroy the barrier existing between humanity and the “middle point”. Widening the rents within the “veils of maya” definitely contribute to the reuniting of these two centers. In the early days of human development (Lemuria) Hierarchy was much closer to humanity than it is now.
It will be apparent, therefore, that the following energies were let loose within the realm of maya:
64. For the clarification of our minds, the Tibetan offers us one of His useful tabulations. As we read of these various energies, we may take stock of the energies and forces presently conditioning our own etheric body.
1. The instinctive force of animal desire. This was not wrong in itself and is subject to negation in time, and normally is controlled.
65. We can consider this energy as desire for the gratification of the instinctual nature. Such desire was directed towards the fulfillment of normal human needs and appetites.
66. Desire is essentially ruled by the planet Mars (primary ruler of the animal nature). The “negation in time” of animal desire reveals to us an important relation between Saturn (Lord of Time) and Mars. As Saturn (a planet of thought and the premier planet of responsibility) gains greater power in the human energy system, animal desire is subdued, controlled and eventually negated. This negation offers opportunity to experience the higher and inner life. We remember than Saturn is the planet of opportunity.
67. The opportunity offered by Saturn may be called ‘opportunity through privation or detachment’.
68. Note that “the realm of maya”, as the phrase is here used, is to be considered the etheric nature.
2. The stream of descending life, and this in two aspects:
69. Here we are speaking of the energy of “life” (or vitality) as it descends via the sutratma.
70. The term “descending” reveals the high origin of the energy of “life”.
71. Of course there is no real descent—no literal ‘up’ or ‘down’, but as humanity is familiar with such terms they are employed to suggest what the process by which higher energies impact lower energies.
a. The life aspect, as it bestows being.
72. This is an interesting and abstract thought. Does “being” need to be bestowed or does being always exist? Perhaps we can interpret the sentence in this manner: as the energy of life descends, the sense of being a distinct being is increased the in the consciousness of early man.
b. The life aspect, as it preserves form.
73. This idea is easier of apprehension. Life (from Shamballa) carries with it the principle of organization and sustains the structure of the human form.
74. Etheric vitality reflects the life aspect; without such vitality and its organizing tendencies, the form would disintegrate.
75. The principle to be derived is that life both organizes and sustains.
3. The steady impact of the attractive power of the soul, implemented by the Hierarchy and increasing in potency as time elapses.
76. The organization and impulsion of human etheric energies for which Hierarchy was responsible can be understood as the implementation of the energies of the soul within the human form.
77. We were told that Hierarchy was responsible for “a slow, broad, though somewhat negative organisation of the prevalent forces”. We can understand that this organization was undertaken to render humanity more responsive to its soul, which the Hierarchy represented.
78. There is a resonant relationship between the etheric body and the soul nature. From one perspective, Hierarchy is the “soul of humanity” and its mediations/interventions are intended to promote the presence of soul energy within the human energy system. Hierarchy induces soul-infusion.
4. The impelling power of material desire, focussed in the Black Lodge, both feeding human desire and drawing a form of life from the massed desire of humanity.
79. Here the problem is succinctly set forth. The power of material desire is focussed initially in the Black Lodge and then induced within humanity. Under the influence of the Black Lodge human desire is warped, perverted and its unnatural tendencies fed.
80. The process by which the Black Lodge draws a “form of life from the massed desire of humanity” is occult and is not explained. Suffice it to say that the Black Lodge derived some kind of ‘nourishment’ from “the massed desire of humanity” and, presumably, still does.
81. We must reaffirm that “material desire” (in its unnatural mode) is not instinctual desire (natural). Material desire is based upon materialistic perception and a peculiar type of blindness which prevents the consciousness from cognizing the higher energies and the planes or vibratory ‘levels’ to which they pertain.
82. The members of the Black Lodge have been described in the following manner, very pertinent to our discussion:
“Forget not that these Lords of Form are souls of great age and unique blindness.” (DINA I 64)
5. Human development along astral lines, expressing itself as certain well-defined energies or force directions:
83. Here is detailed the more normal astral development for human beings, as well as successively higher developments.
84. Astral development leads to forms of desire which at first cannot be considered moral (or respective of the welfare of others), but still we are speaking of a natural and not perverted development.
85. As the list continues we shall see that ever higher types of energies impact and condition the etheric body. Even in Atlantean times the process of initiation was beginning and had a significant influence upon the more highly developed members of the human race. So the following list takes us through types of etheric impact and conditioning which are far from primitive.
a. Material desire for possessions.
86. This is, of course, natural, as a great many possessions tend to augment the quality of human life. A primitive weapon is a “possession” and can mean the difference between survival and death. A cave (considered as a dwelling) is also a possession and can mean the difference between perishing at the mercy of the elements or surviving. To early man a mate was a “possession” and determined whether one could procreate or not.
87. We are dealing here with matters pertaining to the second house of the horoscope and to the sign Taurus. Possessions are not only objects of desire but are the means by which further desires can be gratified.
b. Desire for that which is owned by others. To this the commandment "Thou shalt not steal" has reference.
88. In the early days of human development theft was a great problem and the cause of continuous friction and even warfare. Fellow-feeling (induced by soul influence) was rare. The “Golden Rule” did was not understood and did was not practiced. The welfare of others (especially those who did not belong to family and tribe) was not considered.
c. Personality aims and ambitions; these constitute a form of focussed desire of a compelling, life-determining nature.
89. A relatively high degree of human development is indicated by this third stage. Personality aims and ambitions are part of normal human development, however, we can see that people at this stage would be predominantly selfish and, thus, vulnerable to the intervention of the Black Lodge and the temptations presented by such intervention.
90. We note that this phase of development (and of energy-influence upon the ‘field of maya’) depended upon “focussed desire”. We can infer that the developing mind was instrumental in contributing to the sharpening of this focus.
91. We can detect the focussing energy of Sagittarius in this process. Under Sagittarius the personality can be increasingly aligned and integrated, even for relatively selfish purposes.
92. The astral component of such personality development is significant even though the power of the lower mind is entering.
d. Aspiration, leading to vision and to the mystic Way.
93. We note that aspiration precedes purification. One must desire the higher life before one actually does something about achieving it.
94. We are speaking upon impacts upon the ‘field of maya’ (the etheric body) and should realize that when the stage of aspiration/mysticism is reached, there will be definite and positive changes in the etheric nature. The energies of the higher astral plane will begin to condition it.
e. Purification, the conscious handling of desire upon the Probationary Path.
95. We note that the path of purification is directly related to the Probationary Path.
96. The true Probationary Path begins with the first initiation, but it is reasonable, from certain perspectives, to consider the early phases of this Path as preceding that initiation.
97. Some degree of purification will occur simply through the agency of persistent aspiration, but in this instance we are speaking of purification as the “conscious handling of desire”. The probationer consciously applies himself to the purification process.
98. Again, we must understand how the growing power of mind is essential to this process.
f. Initiation. The first two initiations are taken, as you know, upon the astral plane, and bring complete release both from that plane of glamour and from the realm of maya.
99. Here we are told that the first two initiations are taken upon the astral plane. Elsewhere, we are assured that these initiations are taken within the causal body and subsequently affect the astral and physical planes.
The ceremony of initiation takes place on the three higher sub-planes of the mental plane, and on the three higher planes, according to the initiation. The five-pointed star, at the initiations on the mental plane, flashes out above [Page 16] the head of the initiate. This concerns the first initiations which are undergone in the causal vehicle. It has been said that the first two initiations take place upon the astral plane, but this is incorrect, and the statement has given rise to a misunderstanding. They are felt profoundly in connection with the astral and physical bodies and the lower mental, and affect their control. The chief effect being felt in those bodies the initiate may interpret them as having taken place on the planes concerned, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral body. But it must ever be remembered that the major initiations are taken in the causal body or—dissociated from that body—on the buddhic plane or atmic plane. (IHS 15-16)
100. Glamor is related to the astral plane and maya, more specifically, to the etheric-physical plane.
101. We are gathering that profound changes occur within the etheric body as a result of the first and second initiations. The mayavic tendencies of the etheric body are particularly addressed at the first initiation through application of the seventh ray.
102. As to whether there is literally “complete release” from maya and glamour by means of the first and second initiations is a statement that could be discussed further, but certainly these impediments are struck a major blow.
103. Suffice it to say that the initiate of the first degree is release from preoccupation with the etheric-physical plane and the initiate of the second degree from preoccupation with the astral plane. The initiate of the second degree is rapidly achieving mental polarization, which means that the second and third sub-planes of the mental plane are becoming increasingly influential in his thinking process.
All throughout this period, the organisation of the etheric plane has been going on, subject to the impact of energies and forces as listed above, plus certain other energies (latent or potent) with which we have no immediate concern.
104. DK does not discuss the third initiation and those beyond. These initiations will even more profoundly impact the etheric body and cause great changes within the “realm of maya”.
105. We are learning that the etheric plane (and naturally the etheric body of the individual human being) must be progressively organized. We are given the kinds of energies (and their sources) which are responsible for this organization (for good or ill), for the negative, materialistic energies also, in their own way, ‘organize’ the etheric body.
Both the great White Lodge and its opponent, the Black Lodge, increased steadily in potency.
106. It is to be noted that the White Lodge is really in a state of perpetual warfare against the Black Lodge. When disciples are enjoined to battle and to live a life of self-induced crisis they are simply acting in reflection of Hierarchy.
107. These two sources of opposing energies were not always as powerful as they are today. The growth of each, we are told, proceeded steadily.
Gradually the forces took organised form and the four "veils of maya" or the seven separating energies became well-defined.
108. We have the numbers four and seven. We seem to be speaking of two things: the organization of the ethers (and of the dense sub-planes) and also of the appearance of obstructive forces.
109. The “veils of maya” can be considered as the obstructive energies which arose in connection with each of the four etheric sub-planes.
110. From another perspective, if we are to consider seven separating energies, we might wish to consider obstructive forces in relation to all sub-planes of the etheric-physical plane as pertaining to the expression of the “veils of maya”.
111. From yet another perspective the seven sub-planes themselves could be considered as well-defined separating energies. We have been told of the separating, protective functions of the etheric body.
112. Somehow, we must account for the seven as they exist in relation to the four.
When this differentiation was complete, two great planetary events (if I might call them so) were consummated:
113. We notice that the structures of the human energy system (so clearly defined today) were not always so. A gradual clarification and consolidation took place over a number of millions of years.
1. The seven centres in the human body (five up the spine and two in the head) were esoterically "in shape." The seven lotuses or chakras were functioning, some powerfully, whilst others remained unawakened. These seven were now visible to clairvoyant vision.
114. It is fascinating to consider that the ‘shaping up’ of the seven centers of the human body is deemed a great planetary event! This shaping up tends to occur under the influence of Saturn and Vulcan.
115. Organization and differentiation within the “veils of maya” made possible the well-defined, sevenfold organization of the etheric body of human beings.
116. We are speaking of clairvoyant vision extant at that time.
117. Of the seven chakras, we can imagine that those below the diaphragm, especially the sacral and solar plexus centers, were functioning powerfully.
118. This development of the chakras occurred in Atlantean times and not in Lemurian times when, presumably, the seven centres in the human body were not yet esoterically “in shape” (though certainly in the process of development).
2. The seven Ashrams of the Masters in Their seven groups (conditioned by the seven Rays) appeared, motivated from Shamballa, organised at this time upon the higher levels of the mental plane, and gradually supplied with personnel from the ranks of humanity itself, as one by one men achieved initiation.
119. Is it not interesting that, although the Hierarchy was established some eighteen and a half million years ago (in Lemurian times), the seven Ashrams did not appear until Atlantean times?
120. It would seem that during Lemurian times the Hierarchy more a composite group of initiates is close association with the Lord of the World (and with the Kumaras Who came with the Lord of the World to our planet) than a highly organized group differentiated by the fundamental septenate of the seven rays.
121. We note that today the Hierarchy is organized upon the buddhic levels (upon what sub-levels of buddhic plane we are not told, though one can intuit that the fourth sub-level is involved). Organization of the ashramic groups upon the higher mental plane (an organization which prevailed until approximately 1925) began in Atlantean days.
122. The posts in Hierarchy were eventually supplied by humanity itself. It can be presumed that the first human members of Hierarchy consisted of Moon-chain humanity even though, at present, hierarchical ranks are being supplied by Earth-chain humanity as well.
Paralleling this activity and implemented, fed and sustained by the Black Lodge, was the appearance of glamour upon the astral plane, and to this thickening glamour humanity steadily contributed and responded.
123. Glamour upon the astral plane appeared in Atlantean days. The astral plane was not of great moment for Lemurians and during the several million years before the early Atlantean era began.
124. We note that glamour is not characteristic of the astral plane, per se, but rather, that it is an artificial creation introduced by the Black Lodge and augmented in strength by ignorant humanity.
125. It can be asked how glamour may be “fed and sustained”. While we cannot know the occult technicalities of the methods used by the Black Lodge, we can imagine that distorted astral thoughtforms (if we can call them thoughtforms rather than ‘desire-forms’) are vitalized and sustained by the members of that Lodge, and thus rendered persistently alluring, their magnetism enhanced. Such distorted forms are artificially preserved, not allowed to die away. Thus, that which is dangerous to human evolution is rendered desirable to a great number of human beings, and a false sense of values is perpetuated. As a result, much of humanity is misled and its energies and forces vitiated.
126. Let us think of how the energy of desire is expended even today. Human beings are drawn to many distortions and insubstantialities.
Then as evolution progressed and the human intellect began to make itself felt, "the four veils of maya" and the great "curtain of glamour" began to condition the mental plane.
127. We might wonder how conditions on planes lower than the mental plane could condition the mental plane.
128. We might say that thought became entangled with maya and glamor and thus illusion was born. The materials with which thought had, per force, to work were distorted and veiled the truth. Thus, the energy of thought had no ‘true materials’ with which to work. At least this was the case for many—those less advanced human beings who could not see through the maya and glamour.
129. The term “curtain of glamour” is noteworthy. It helps us understand how glamor veils or prevents a true vision of things are they are.
Illusion then appeared, and the distinction between truth and falsehood, between good and evil, and between the left hand Path and the Path of Initiation became apparent to the advanced humanity of the time.
130. The suggestion is that those who were not especially advanced (but who were sufficiently advanced to use the principle of mentality to a degree) were caught in illusion as well as in the glamour and maya in which they consistently ‘walked’.
131. It takes the power of the discriminating mind to see the difference between truth and falsehood, between good and evil, between the left hand path and the Path of Initiation. The growth of mind amongst the advanced humanity of the period made the lines of demarcation clear. The situation became increasingly polarized—conditions which led to the wars which embroiled the later middle and later Atlantean subraces.
These distinctions had always been known to the Hierarchy, but now human beings were faced with them and recognised them: the great potency of intellectual choice confronted humanity and the Aryan race (as that name is correctly used to denote modern intelligent humanity) came into being.
132. We may be speaking of a period approximately one million years ago. At that time, according to Phillip Lindsay in his Esoteric History of Humanity, the fifth subrace of the Atlantean root race was occurring and the first subrace of the Aryan race just beginning. Lindsay advances the principle of the overlapping of the races and sub-races.
133. A degree of mental focus (characteristic of the fifth root race and its fifth ray) is required if there is to be “intellectual choice”. As well, we can detect (in the dynamics of choice) the presence of the sign Libra and it principle ruler, the planet of decision, Saturn. Saturn is, as well, a planet potent in relation to the concrete mental plane.
134. Given the presence of the fifth ray accompanying the fifth subrace of the fourth root race, we can imagine that a fair number of human beings were (at the foundation of the Aryan root race) in position to take initiation. The power to take initiation is directly related to the fifth ray, as we are told. (cf. EP II 42).
As the ages slipped away, men contributed more and more both to the problem and to the solution of maya, of glamour and of illusion.
135. We see the human race moving along two distinct lines of development—one under the sway of the Great White Lodge and the other (however unconsciously) under the sway of the Black Lodge.
The potency of human thought began to make itself felt; men in increasing numbers sought the Path of Liberation and so passed on into the Hierarchy;
136. We seem to speaking of developments which occurred once the Aryan root race was beginning to emerge.
they became active and instructed opponents of the Black Lodge and intelligent wielders of energy as it can be projected downwards and used to destroy the four veils, to dissipate glamour and to dispel illusion.
137. It becomes evident that the “four veils” cannot be considered the four etheric sub-planes but, rather, certain undesirable force-conditions found within the ethers.
138. While the “four veils” are to be destroyed, the four etheric sub-planes obviously are not.
139. It is important that opponents of the Black Lodge be not only “active” but “instructed”. This certainly applies today as well. We may be well-motivated and active in the cause of good, but we need the intelligence to know how our role in the contest between good and evil can best be executed.
140. In speaking of “energy as it can be projected downwards”, we enter the substance of Rule X which has so much to do with widening the rents within the “veils of maya” through the beneficently destructive, downward projection of divine energy.
141. We understand that the necessary destruction of maya, glamour and illusion is conducted from ‘above’.
Humanity responded more and more sensitively to impacts—both subjective and objective—and their cooperation began to be [Page 189] effective and useful to the Hierarchy, necessitating some changes in hierarchical techniques, releasing hierarchical workers for other and different activities, and greatly complicating the problem and menacing the safety and the status of the Black Lodge.
142. It would seem that during middle to later Atlantean days the Black Lodge was well established in relation to humanity and its influence upon humanity very great.
143. The emergence of initiated cooperators with the White Lodge is a most necessary factor in the weakening and eventual defeat of the Black Lodge.
144. At the present time, we stand on the eve of the initiation of humanity relatively speaking. Many members of the human race will soon take the first initiation—the Birth of the Christ within the Heart. This will represent a major blow against the Black Lodge and their intention to destroy humanity and the planet.
145. We also see that as members of humanity gain hierarchical status, more advanced members of the Hierarchy are liberated, presumably to pursue still more important work.
One of the results of this mental development was the sending of the disciples out into the world of men; they issued forth in large numbers, and whilst preserving their conscious link with the Ashram with which they were affiliated, they could be trusted to live among men as men and to bring their potency to bear upon the problem of maya and glamour, doing so from below upwards.
146. Disciples are mentally polarized human beings. Those who issue forth to represent the Hierarchy as disciples must, therefore, be mentally developed human beings.
147. We can see the importance of the intermediate position occupied by disciples.
148. Members of the Hierarchy work from ‘above’ to ‘below’. Disciples, because they live as men upon the physical plane, do the opposite.
149. If we are to be the kind of disciples discussed in the section above, our conscious link with the Ashram we represent must be established and preserved.
This work had to be done by disciples who could stand under pressure, who would, in spite of all difficulties, live nobly and prepare for and take the initiation which was for them their next step.
150. Certain important requirements for discipleship are presented:
The ability to stand under pressure
The ability to live nobly
The ability to prepare for initiation
151. Noble living is living according to high standards—the standards set by the soul.
Several hundred years ago, only a few could be so trusted.
152. Thus, there were fewer disciples in the world several centuries ago.
Today (1944) there are many in every land, though there are very few in
, owing to the concentration in that unhappy land of the power of the Black Lodge and also to the misuse of the Shamballa force.
153. Even in 1944, in the midst of that terrible war, there were, apparently, still disciples living in
, however few their number.
154. Apparently the progress of humanity has been considerable over the course of several hundred years.
155. DK seems to differentiate between the power of the Black Lodge and the misuse of the Shamballa force. Apparently it is possible to misuse the Shamballa force and still not be directly associated with the Black Lodge.
This force has been isolated and its destructive aspect utilised in
, and this has been done without the paralleling activity of the love energy of the Hierarchy.
156. This misuse occurred because of the alignment between the first and third aspects without the mediation of the second aspect.
157. We can understand the importance of solar fire if the energy of will is to be rightly used.
It is this fact that has made it impossible (since 1933) for disciples of the White Lodge to enter.
158. Does this mean that no disciples of the White Lodge could be born within
? If so, we are dealing with a very interesting occult phenomenon. The prevailing conditions within a potential ‘field of birth’ can affect the quality of those who can be born within that field.
159. From one of the statements above we gather that some who were disciples were to be found in
even at the height of the war. Of course, they were born at an earlier time.
160. The statement could also mean that no true disciple from another nation could enter
and be of any influence.
Elsewhere, however, the concentration of active disciples is greater than at any other time in human history.
161. And so we see a most promising situation within the world.
I have emphasised this point because our second phrase, "let the group widen all the rents within those veils," has reference here to disciples and the groups which they have everywhere gathered around themselves. It is these groups, many in number and differing in ray potency, which will lead the world through the post-war period into the New Age. It is their pressure upon the physical plane which has precipitated the crisis between the great White Lodge and the Black Lodge.
162. Our responsibility as disciples is evident. It is not so much the Hierarchy which is responsible for widening all the rents within the “veils of maya”; rather, disciples and their groups are immediately responsible.
163. We see also that different ray potencies are needed in the process of widening. All the different ray Ashrams and their representative disciples are involved.
164. It is fascinating to realize that if the disciples of the world had not applied ‘pressure for the good’ upon the physical plane, the Black Lodge would not have gone on the attack. Again, we note the important role of disciples and how, in their aggregate, they are responsible for the precipitation of processes which have a tremendous impact upon humanity and the planet.
Their work is to let in the light, and where the light goes the Black Lodge must fade out and disappear.
165. We judge, therefore, that the wielding of the light is one of our greatest weapons against the Black Lodge.
It feeds on glamour and illusion and uses the [Page 190] veils of maya as a protection.
166. The sentence is interesting and important. Glamor and illusion are sources of nourishment for the members of the Black Lodge. With respect to the members of the Black Lodge, the function of use of glamour and illusion is distinct from the protective function of the “veils of maya”.
167. Because of the ‘curtaining’ effect o the “veils of maya” higher energies cannot ‘get through’ to human beings on the physical plane. Thus, members of the human race are kept in a state of ignorance and continue to perpetuate glamor and illusion and, thus, unwittingly contribute to the ‘nourishment’ sustenance of the Black Lodge.
168. From another perspective, human beings on the physical plane are prevented by the “veils of maya” from breaking through intelligently onto the astral and mental planes where they could contribute to the dissipation of glamor and the dispelling of illusion.
169. The members of the Black Lodge are predominantly focussed on the systemic astral plane; the “veils of maya” prevent large number of human beings from working constructively on that plane and thus serve as protection for the members of the Black Lodge.
Students would do well to avoid naming and differentiating the four veils.
170. Nevertheless, it is interesting that the Tibetan does, indeed, name them later in this chapter.
"Next to the earthly plane is found the Veil of Impulsion and then the Hall of Concentration. To that succeeds the Veil of Distortion, related to the world of glamour as impulsion is to force. Beyond that veil is found the Hall of Choice. And then we find another veil, the Veil of Separation, and beyond it lies the Hall of Blinded Men—blinded by light but facing towards the final veil, the Veil of Aspiration. Four veils, three halls and many men." (R&I 196)
171. In giving us this cautionary advice, He is probably attempting to prevent us from contributing to the consolidation of these veils or the misapprehension of their nature because of the concretizing tendencies of the lower mind.
The veils themselves are transient and variable.
172. This clarifies the fact that they are not permanent structures but impermanent states of force.
They differ as they come under the impact of the seven rays.
173. We seem to be dealing with an interactive process. Just how the application of each type of ray energy upon a veil changes the nature or dynamics of that veil is a subject for careful consideration. Probably, at this stage in our evolution, we will not reach clarity upon the subject.
It is not possible or practical to distinguish them one from the other, except from the angle of the Hierarchy, and their destruction today (though it was not so earlier) has to come from the dense physical plane, and the attack must be made by personalities and individualities dwelling in physical bodies.
174. If disciples can assume the perspective of Hierarchy, however, it may be both possible and practical to distinguish them.
175. We will look into this more fully when we come to the section in which the veils are named (in the Old Commentary).
176. Again, a great responsibility falls upon us as disciples living upon the physical plane. We are to mount an attack upon the “veils of maya”; it would seem to be a daunting task. We are, however, given some degree of instruction.
This is a somewhat new mode of approach, for hitherto only a very few disciples and initiates have been able so to work. Today, hundreds and thousands of disciples are working, and thus learning to use the ancient rules for work within the “veils of maya”.
177. It would seem that the hour of a possible attack upon the forces of maya is with us. This is understandable when we realize that relatively large numbers of the human race are preparing to take the first initiation—the initiation during which the forces of maya are somewhat subdued through the correct application of the seventh ray.
Let me here give you some of these rules or formulas as they are to be found in The Masters' Book of Rules and as I can translate them. Some are untranslatable:
178. Below we have the seven stages of an advanced and highly potent meditation. We will try to come to some reasonable interpretation of the instructions. Interpretation of these instructions is not offered. We are left to our own devices in interpreting them. Hopefully we will be able to understand and apply the instructions (to some degree) in useful cooperation with Hierarchy.
1. Focus the force at the jewel's point and find the veil that it can touch.
179. Within every chakra is a jewel. The jewel is an instrument for the expression especially of first ray energy.
180. The ajna center is paramountly the center of energy direction and the jewel within the ajna center is to be utilized in this series of meditation instructions.
181. The "Jewel in the Lotus" should not be ignored in this process, and during the focusing of force, the imagined presence of the "Jewel in the Lotus" should be invoked.
182. Which force is to be focussed? It is safe to say that soul force should be utilized in this procedure. As well, ray forces may be brought to bear, depending upon what sort of rent is to be widened within the “veils of maya”.
183. In general in this tenth Rule, it is first ray force that is to be wielded. The process intended is inherently destructive (albeit in a beneficent manner).
184. However, according the Ashram of the individual or group working with this procedure so will be the soul-ray force wielded.
185. Depending upon the veil to be attacked so will be the ray force to be used. Different ray forces will have different effects upon the various veils. The veils will also fluctuate according to the nature and intensity of the ray forces applied.
186. We can discuss this when we consider the various veils in greater detail.
2. Carry the force from point to point and then project.
187. This process seems to be one of augmenting or strengthening the projecting power.
188. It may be a way of energizing all the chakras in the energy system, but more likely it relates to the science of triangles. Different triangles of chakras can be used in the projection process because different triangles carry different ray energies and qualities.
189. We have noted that each one of the Ten Seed Groups each of these groups utilizes different chakras to carry out its task—sometimes three and sometimes four.
190. When there is utilization of three chakras, the triangle to be used is immediately understood. When four chakras are involved there are four possible triangles, but if focus within the head center is to be preserved, then only three triangles are possible. It always seems both wise and necessary in occult work to preserve a focus within the highest center.
191. It may equally be wise to preserve a focus within the ajna center as well as the head center since the ajna is the major center of direction and projection.
192. If the head and ajna centers are always activated among the points between which the force is to be carried, then the third chakra involved will be important for determining the ray quality of the projecting force.
193. The head center always carries the first ray, though an additional quality of this center may be related to the ray of the Monad and of the soul.
194. The ajna center may be considered to carry fifth ray force or, at higher stages of evolution, fourth ray and even second ray force.
195. As for the act of “projection”, while the term has been used in relation to the antahkarana but means something else here.
196. The projection is directed towards the veils in general and perhaps towards specific veils. We have been told that if the hierarchical perspective is attained, specific veils can be differentiated from each other.
197. Perhaps, when using this meditation (initially at least) we do not need to differentiate the various veils.
198. When utilizing a triangle of chakras (by carrying the force “from point to point”) the goal should be to sharpen and augment the force to be projected. The creative imagination will be useful in this regard.
199. A triangle to be found at the very highest level relevant to this meditative process would be the "Jewel in the Lotus", the jewel in the head center and the jewel within the ajna center.
200. Probably different energies can be utilized in the projection process depending upon the particulars of what is intended to be accomplished.
3. Look for the energy in form behind the veil attacked. A rent within the veil exists. Find it and see.
201. The veil veils a true form of structured etheric energy. It is the real (and veiled) etheric energy of the four etheric sub-planes which must be found by the group using this meditative procedure.
202. The qualities of each of the four ethers must be understood; these qualities must become practical realities to the group working within the “veils of maya”.
203. Master DK tells us only of certain great rents which have been made within the “veils of maya”, but presumably many lesser rents have also been made.
204. There are four veils which are masking the “energy in form behind the veil attacked”. Over the years during which high souls and initiates have been working on destroying the veils, various minor rents have certainly been made.
205. The veils within our own etheric body must also be perforated and destroyed. Are we aware of the rents we have made (or have yet to make) within our own microcosmic veils?
206. Returning to the larger picture, the working group is to discover these rents or at least one rent within the veil.
207. At least one rent is to be discovered and then understood. It will become the focus of the working individual or group.
208. An individual may work with these instructions (apparently on his own) as long as he constantly realizes that he is part of a larger group intent on destroying the veils.
4. A path lies through the veils, giving access to the several courts. Walk on that path, wielding destruction and clearing out the refuse in the court. The court of the money changers is the last.
209. That path has been created by those who have successfully trodden their way through the veils. Penetrating vision and understanding has allowed them to do this. They have become impervious to the distorted impulsions of the veils and, instead, are dealing with the “energy in form behind the veil attacked”.
210. We are told on page 196 of R&I that there are “three halls”. We must determine whether the meaning of “courts” and “halls” is the same.
211. From another perspective, we must determine whether a “court” is a kind of antechamber to a “hall”.
212. We will discuss the meaning of these halls when we arrive at the section from the Old Commentary which deals with them.
213. It will be sufficient to name the halls at this time:
The Hall of Concentration
The Hall of Choice
The Hall of Blinded Men
214. It is clear that a court is meant, eventually, to represent what might be called a ‘positive space’. If the “money changers” were cleared out of the court they have been occupying, that court could be used for a more positive purpose—perhaps for a type of preparation for further advancement (into a hall).
215. The committed group is to walk on the path through the veils wielding destruction. It would seem that because of the influence of the veils, the courts have become littered with refuse. The courts are infested. The “money changers” are, in a sense, refuse and an infestation.
216. It would seem that, following the penetration of every veil, a court is to be found. It seems increasingly likely that there is a distinction between “courts” and “halls”
217. One thing is certain, the courts have be cleansed; this does not seem to be the case with the halls.
218. If we thoughtfully examine the realm of maya according to the descriptions here given, it may be composed (symbolically) of veils, courts and halls. It is clear that the veils are to be removed and the courts restored to their proper function.
5. Meet the descending forces and find the current which is yours.
219. The descending forces may well be considered the ray forces and the general qualities with which the working group is inwardly associated.
220. Presumably such a working group is connected with a particular Ashram and that Ashram will be possessed of certain potencies which are to be applied in the concerted attack against the veils.
221. The group must use only the current which belongs to it. If an individual is working with this sevenfold formula, then the individual must use principally the current which belongs to the Ashram of which he knows himself to be a part.
222. It has been stated that first ray force is very important in this work and, to a degree, all workers must learn to wield it. All projective work with jewels significantly involves first ray force.
223. However, various energies and forces descending from the various Ashrams are also to be applied—both in general and in relation to certain of the veils which must be penetrated and courts which must be cleansed.
6. Watch for the evil stream of force which seeks to mend the rents. Project upon that stream the energy of which you know. It led you from the Ashram into the veils. Use it and drive the evil back unto the astral plane.
224. We learn that the act of repair (in relation to the veils, at least) is definitely motivated by evil.
225. The Black Lodge and its workers will seek to repair the rents and thus prevent the light from penetrating the veils and shining within the various courts.
226. The “energy of which you know” is apparently the energy of the Ashram to which the working group or the working individual belongs.
227. That energy, previously followed, led the group or the individual into the Ashram. That energy may, therefore, be considered a ray energy. Within the Ashram there are also other energies which pertain to ashramic life; those other energies may also be projected upon the evil, ‘mending’ stream of force. Those who work within an Ashram will know at first hand the energy content they may project.
228. We see that the Ashram has as one of its objectives an enterprise which leads ashramic workers “into the veils”. Ashrams are always trying to “bring in the light” and, for this to occur, the “veils of maya” must be penetrated.
229. The realm of maya is the etheric plane. The first task of those who wish to cleanse and improve the world is to purify the ethers.
230. It is not possible to cleanse and purify all the eighteen sub-planes at once. The cleansing of the ethers must precede the cleansing of the astral plane and the cleansing of the astral plane, the mental.
231. We have been taught that when dealing with evil upon the systemic plane, its focal point is to be found upon the systemic astral plane. Evil has, however, penetrated the etheric sub-planes planes (and thus the strictly physical sub-planes), and it will be the task of disciples in the Aquarian Age to rid the ethers of such influences.
232. The first task, then, is to drive the evil back onto the astral plane—its true focal point (systemically considered). If this is done, humanity will have a far greater opportunity to act and behave rightly.
233. The cleansing of the astral plane will follow when, with massed intent, those who are capable unite their intelligence and spiritual will to rid humanity of astral glamours.
234. The Tibetan has suggested that this astral cleansing may be possible in a few hundred years.. First comes the etheric cleansing.
235. Hercules’ labour in the Augean Stables suggests the cleansing of the ethers. Aquarius is a sign particularly associated with the ethers.
7. Work with the Sound and know it as the source of power. Use first the Voice; then use the O.M., and later use the Sound. All three together will suffice.
236. The workers are asked to unite the potencies of personality, soul and Monad to empower their work within the veils.
237. The “Sound” pertains particularly to the Monad.
238. The “Voice” pertains to the personality and to the throat center. We remember that the personality is particularly associated with the third aspect of divinity as is the throat center.
239. The O.M or “Sacred Word” is associated with the soul and the second aspect of divinity.
240. Once these two have been effectively and unitedly used, the third step will be the application of monadic potency through the “Sound”.
241. We can see what a tremendous task is set before the working group and how all three major potencies within the individual human being or group are necessitated for achievement.
There are other rules, but these will give you the [Page 191] major recognitions needed to do this type of work; these are the rules which the adventuring disciple needs to know. They have been used, and should not be interpreted by the lower mind, but with the aid of the initiate consciousness.
242. We are told that those who are to successfully do this type of work must be “adventuring disciples”. The power of the first ray is suggested, as well as Sagittarius—the paramount sign of adventure.
243. We are told that these rules “have been used”. This is to assure us that they are practiced and actually work. It is clear that it is initiates who have successfully used these rules or stages of meditation.
244. We note how little DK actually tells us of the seven steps in the meditation instruction. The lower mind will not successfully interpret their meaning. Those who have the “initiate consciousness” will succeed in interpreting these instructions and, more importantly, carrying them out correctly.
245. This type of work cannot be done by those who simply want to do it. A certain type of advanced consciousness is needed for success. This type of consciousness can only exist when certain “major recognitions” have been achieved. It is the initiate who achieves the necessary type of recognitions.
246. We can see that in these seven apparently simple instructions organized as an active meditation we have been given an extraordinary formula of power for specialized and highly demanding work.
247. We may theorize about the nature of these instructions, but only the attempt to carry them out at a
high point of tension and in group formation will reveal their true meaning and effectiveness.
248. Those “adventuring disciples” who attempt to carry out this type of work must realize that they are confronting quite directly the powers of evil and must guard themselves accordingly.