28 Rules Group
Commentary on Rule XI Part IV of V
(All Highlighting, Bolding and Underlining—MDR)
Please read this Commentary with your book open or with reference to an electronic copy of the text. This will facilitate an appreciation of continuity.
3. Let them destroy by their dynamic Will that which has been created at the midway point.
1. Even in the earlier section (under point “3.”) DK spoke of the destruction of the causal body. He said: “the Great Renunciation takes place, and the causal body—having served its purpose—dies and is destroyed.” Perhaps He was speaking generally and of the entire process.
2. There appears to be an overlapping in the descriptions of the processes related to the three injunctions.
In the fulfillment of the requirement here enjoined, the group enters upon its major test in this work of transference.
3. DK considers us still to be within the stage of transference. In the third stage, following the transference of the fire, a Word is precipitated and that precipitation leads to the occult death of the outer group and the destruction of the causal body.
4. This process will now be detailed.
The group members have unitedly preserved the point of tension; unitedly they have created the antahkarana; unitedly they have invoked by the group sound the attention of the Master and of the Master's Ashram; unitedly that sound has taken the form of a Word, and that Word has made an impact upon the life aspect of the group within the form of the group soul; it has energised it so that the destruction of the causal body is now in order.
5. This is a most valuable paragraph of summation giving in sequential order the steps leading to the possibility of destroying the causal body.
6. Let us tabulate for the sake of impression:
a. The group members have unitedly preserved a point of tension
b. The group members have unitedly created the antahkarana
c. The group members have unitedly (through the agency of the group sound) invoked the attention of the Master and of the Master’s Ashram.
d. The first phase in the formation of the “Word” is the rising group sound. This is indicated as follows:
The Word is the result of the point of tension; it emerges from the silence and its first expression is simply the slowly rising tempo of the group "Sound" or note.
This group sound, rising as the tension increases and stabilises, is invocatory in effect and draws forth response eventually from the inner Ashram, owing to its relation to the outer group. When the response of the Master is registered in the group consciousness and His potency is added to the potency of the group, the sound emitted by the group changes in quality, is amplified and diversified, is enriched and then precipitated outside the ring-pass-not of the group life; this precipitation takes the form of a Word. (R&I 220-221)
e. The second phase in the formation of the “Word” occurs when the response of the Master and his potency are added to the group sound. When this occurs, the emitted sound changes in quality, is enriched and is precipitated outside the ring-pass-not of group life in the form of a Word.
f. This “Word” makes an impact upon the “life aspect” of the group as that life aspect manifests within the group soul.
g. The life aspect of the group has been energized in such a manner that the destruction of the causal body is now in order.
7. We can see that the group is rendered increasingly effective in relation to its environment by the precipitation of the “Word” outside its ring-pass-not.
8. The radiatory capacity of the group is, no doubt, greatly increased.
9. The response of the Inner Ashram to the rising sound may, after all, be a sonic response.
The tendency of the group would then be to relax, and this quite normally; the irretrievable Word has gone forth and all is well and safely accomplished. But it is not so in verity.
10. DK points out the danger of releasing the point of tension once the Word has gone forth. But there is still more to the story and the group cannot rest.
11. The Word is called “irretrievable”. Processes of the Will have been invoked and have descended to empower the group life. The Will, once released in fulness, carries all before it. We remember that the Master acts in relation to the group as the Monad acts in relation to the disciple.
By the power of their united love, the group has mastered personnel difficulties and has developed together the four qualities;
12. We note how important is the love aspect in the development of the four preliminary qualities—preliminary to the possibility of group initiation.
13. Again, we are reminded that fulfillment in love must precede fulfillment in will.
it has also found the Word which can affect the soul—for the Word is ever related to the second aspect, and because of that it can reach and energise the soul, the second aspect per se.
14. Here the effect of the Word is considered primarily upon the second aspect. Above we learned that the Word vitalizes the "Jewel in the Lotus"—the first aspect (or life aspect) within the second aspect.
But now, in the final stages of the great work of transference, the group has to arrive at a new point of tension and of united attainment.
15. Once the Word has gone forth affecting the group soul and group "Jewel in the Lotus", yet a newer and higher point of tension must be reached. Still more is expected of the group.
It has to use the dynamic will, the energy of the first aspect, and so bring about the final [Page 223] destruction of the causal body.
16. This is the final act of destruction of the now greatly empowered group—empowered by the response of the Master and His Ashram to the rising sound of the group, and through the intervention of the Master and His Ashram, the achieved precipitation of the group sound as a group Word.
The life within the causal body has been stimulated and vitalised and is now seeking to break out of its confining form.
17. This “break out”, we may assume, is part of the complete transference of the fire within the Jewel into the Triad.
18. We remember that it is the Word which has stimulated the life or fire at the heart of the "Jewel in the Lotus".
19. We must remember that all that is here said about the liberation of a group can be applied to the liberation of the individual.
The vehicle of the soul is being subjected to pressure from within
20. This is the pressure caused by the stimulation exercised by the Word; stimulation of the soul aspect, per se, and stimulation of the Jewel.
21. This process is, of course, alchemical. As the nucleus of any atom intensifies its activity, it exerts pressure upon the surrounding form.
but then—both in the case of the individual initiate and of the initiated group—the final blow has to be struck also from without, by an act of the united will;
22. Perhaps we realize how well and thoroughly the process of destruction and liberation is being described.
23. It would seem that the group (marshaling its own resources) must strike the final blow—even as the “irretrievable Word” continues to stimulate the soul aspect in its second and first ray divisions.
24. The planet Vulcan is related to the striking of a blow. We shall have to remain alert to the manner in which its energy may be involved in this blow “struck from without”.
25. When we think of the meaning of “without”, we shall see that the disciple (from one perspective) actually stands outside the causal body.
26. It is as if the disciple renounces both his personality and causal body simultaneously.
this corresponds to the great cry of the Christ upon the Cross when He exclaimed "It is finished."
27. What shall be the cry of the group? Will it be the same as that of the Christ-through-Jesus upon the Cross? Will it be different for each group?
28. We know that the cry “It is finished” would mean one thing to the Initiate Jesus divesting Himself of His causal body, and quite another to the Christ Who was penetrating into and polarizing upon monadic levels.
29. If there is a kind of higher correspondence to the causal body (to be found upon the atmic plane) it is destroyed by the Master at the sixth initiation?
With these words, we are told, the veil of the
Ponder upon the significances of these phrases. Temple was rent from the top to the bottom, and the life of the Christ ascended to the Father.
30. The Christ (or Jesus overshadowed by the Christ Who was in a state of deep participation with Jesus) uttered the final and destructive words: “It is finished”.
31. It was the Christ aspect within the Master Jesus (i.e., the soul or consciousness aspect) which ascended unto the Father. The soul aspect merges within the Triad. The causal body was destroyed at that moment; this is the meaning that the “veil of the
Temple was rent” (also etheric rending simultaneously occurred, as we studied under Rule X).
32. We see that the striking of the final blow can be performed through a mantram enunciated with the full force of will behind it.
"That which has been created at the midway point" is no longer needed.
33. The causal body is no longer needed. The ‘
Temple as a veil’ is no longer needed.
34. The causal body, strangely, protects the disciple from fuller participation in the Divine Plan. When the Divine Will is accepted as the will of the disciple, then the causal body has no more immediate value.
No mediating principle or intermediary between man and the Father is any longer required;
35. We are speaking of the revelation of the unveiled “Father”. Actually, the Father is still somewhat veiled by the spiritual triad which is next field of divine expression to be revealed after the destruction of the mediating principle.
the Monad and the personality are in complete at-one-ment
36. At least via the spiritual triad. At the fifth initiation, the Monad via atma-buddhi-manas (and especially via atma) is completely at-one with that which (at that time) represents the personality.
37. At the sixth initiation, the Monad and the projected, mayavirupic personality are at-one, if the Chohan chooses to work through such a projection. Atma-buddhi-manas are no longer needed.
and have achieved perfected relationship; triplicity has given place to duality, and the Way of the Higher Evolution stands open before the initiate.
38. The spiritual triad is really a triplicity, however, it is considered to be the representative of the Monad in relation to the completely soul-infused personality. In this way Monad/triad are considered a unity related to another unity (the soul-infused personality).
39. The "Way of Higher Evolution" is to be chosen at the sixth initiation. However, at the fourth initiation, the way forward can be seen as it could not possibly be seen before, when the causal body still veiled the spiritual triad and Monad.
40. Of course it must be remembered that we are speaking of the group, and not of individuals within the group. All that is said of the fourth initiation must be applied to the group, including the visioning of the way ahead by the group.
It will be obvious that this phase of group attainment can as yet be only a hope.
41. We are speaking of the “fourth great cycle of attainment”.
42. It lies far ahead for groups such as ours, but the concept must be clear in our minds if we are to proceed in the proper manner.
It lies far ahead of the present day groups, just as the fourth initiation lies far ahead of the average aspirant or disciple.
43. What does “far ahead mean”? Perhaps quite a number of lives—maybe ten, maybe twenty for the majority of modern disciples.
But groups must have their goals and must strive towards the vision, just as the individual must; I am laying the foundation for the phase of group living and united striving which will be so distinctive an aspect of the coming era.
44. To see the vision of possibilities takes us relentlessly towards the fulfillment of those possibilities.
There are three further points which I seek to make:
First, the attainment of the ability to use the group will dynamically can be more easily understood if it is realised that it means the extension of the point of tension into realms which involve the super-consciousness of the disciple;
45. How shall we learn to use the will dynamically, so we can destroy by our dynamic Will that which has been created at the midway point?
46. This can be done if the point of tension is raised into triadal levels. Triadal levels and super-consciousness are equivalent.
47. The spiritual triad and the “Fiery World” are also equivalent. More properly, the “Fiery World” signifies the four cosmic ethers and especially the first cosmic ether—the “
Sea of Fire”.
also that the release of the life aspect from the confines of the causal body produces a new cycle of invocation and invocative activity.
48. A group focussed within the causal body can be invocative. An entirely new intensity of invocative activity will occur when the group has transferred the fire into the Triad.
49. In all processes of ascent, invocation and evocation never end.
This brings about an inflow of the destroyer aspect of the divine Will, and consequently the complete destruction of the causal vehicle.
50. We have been told that the second aspect of the divine Will is responsible for the destruction of the causal body. Here we are told that the “complete destruction” is caused by the “destroyer aspect of the divine Will”.
51. When invocation occurs from a point of tension within the spiritual triad, the destroyer aspect of the divine Will can be released. It is as if this highest aspect of the Will cannot be released when the point of tension is not yet triadal.
52. We remember that the transference of the fire begins to occur before the causal body is destroyed. This has been indicated in foregoing text.
53. Paying attention to the sequence of processes, we see that the “destroyer aspect of the divine Will” is released as the release of the life aspect from the confines of the causal body is in process.
Secondly, it is not to be inferred that all in the group must be disciples who are in process of taking the fourth [Page 224] initiation.
54. The Rule speaks of the “point of tension [reached] by the brothers at the fourth great cycles of attainment”. It would seem that this point must be reached by all, but DK tells us otherwise.
55. Probably, different types of groups take the fourth initiation—some groups completely signally the attainment of the Great Renunciation by all group members, and some groups more partially.
A group can be composed of disciples and initiates of all degrees, though there must be among the group personnel at least one disciple who has taken the initiation of crucifixion.
56. Such a fourth degree disciple would serve as guide and energy transmitter for the remainder of the group. Through his agency the energy of the second aspect of the will and of triadal potencies would be admitted more easily into the group.
57. It would seem that if the group causal body is to be completely destroyed, then all brothers would have to stand at the fourth degree.
58. The group causal body is composed of the causal bodies of all the group members, so if the group causal body is destroyed it would seem that all causal bodies must be destroyed.
59. This may be a technical matter; perhaps there is a way in which not all causal bodies of the group members need be destroyed even though the group causal body is destroyed—yet, this is very hard to conceive. It would require that the group causal body not be composed of all the causal bodies of group members.
60. Also, destruction of the group causal body may occur in stages. We have been told that one of the first phases of destruction involves the destruction of the knowledge petals of the egoic lotus.
61. For the moment, however, it seems wise to regard this as a largely unsolved matter.
This necessity is symbolised for us in the close relation which existed between Jesus as He took this initiation and the Christ Who had taken it in an earlier state of life.
62. This relationship indicated immediately above occurs on a higher turn of the spiral than the one we have been discussing throughout this Commentary. We are comparing an initiate who has taken the fourth degree and his group of lesser initiates, to the Christ and the Initiate Jesus. The Christ was taking the sixth initiation as the Initiate Jesus was taking the fourth.
63. The two could cooperate even though they were in process of taking two different initiations.
64. Always, there must be a guide—an initiate of higher degree to ensure correct progress.
65. Likewise, in a group, a number of disciples can cooperate in the general initiatory process, even though they will be in process of taking different initiations.
66. Still, the question remains, if the fire within the group "Jewel in the Lotus" has been transferred into the Ashram, and the causal body of the group has been destroyed, can there still exist the causal bodies of initiates of lesser degree within that group?
67. One way of looking at this, is that if a senior initiate has destroyed the causal body, and has transferred his life into the Ashram, he has created a channel by which ashramic energy can flow directly into the group. The various group members, some still with causal bodies, can receive such energy according to their own limitations.
68. Nevertheless, when one initiate in a group has taken the fourth initiation, is this equivalent to the group, as a group, having taken it? Pondering is in order.
The more diversified the group, the richer its life and possibilities. Forget this not.
69. With this we can all agree. We are discussing outer groups affiliated with the Ashram. We have been told of the diversity of contacts required if an Ashram is to be effective.
70. The question is, “how diverse may a group be if it has reached the point where it can be successful in transferring the fire in the ‘Jewel in the Lotus into the Triad?”
71. It would seem that first degree initiates would understand little of this process. Those who had reached the second degree, and especially the third degree, would be closer to understanding and effectiveness.
One hint I can give you upon this difficult subject. When the results of the first point of tension, prior to the emergence of the Word, have been reached, initiates of the fourth degree within the Ashram lend their aid and do much to make possible the attainment of the goal by the group.
72. Earlier it seemed that the Master was the one who was solely responsible for augmenting the rising note or sound of the group (rising, because of the ever-rising point of tension—rising into the spiritual triad). Now we understand that initiates of the fourth degree within the Ashram add their influence to support the augmentation of potency added by the Master.
73. What will initiates of the fourth degree confer upon the group at this juncture? Certainly an enhancement of the power to renounce, a greatly expanded sense of perspective and an emphasis upon attraction to Spirit rather than attraction to form (even a form so subtle as the form of the causal body).
Thirdly, I would have you note that I have given you much in a brief form and have added much of new information anent the fourth initiation.
74. This is clearly evident. The new information is powerful in its implications. It is also of a most practical nature and must be studied at length and in depth.
What I have said is applicable both to the individual aspirant and to a group seeking initiation.
75. We may read with reference to both levels.
Read what I have said with attention, but remember that it is not yet possible for you to differentiate between what is symbolic and what may be factual. The secrets of initiation are thus guarded with care.
76. At least we will know that some information is presented symbolically and some literally. We may hold the question, “which is which?”, as we proceed.
77. Even what is given in symbolic form has a literal meaning behind the symbol; this literal meaning can be traced if the symbol is sufficiently understood.
78. We can see that, given the exalted nature of this initiation, there is much to guard.
One simple rule towards comprehension and attainment ever holds good. The Great Renunciation becomes possible only when the practice of the little renunciations governs the life of a disciple and a group.
79. This is most practical advice. We may practice for the great day of Renunciation by many lesser renunciations. We had might as well begin—and consciously begin.
The renouncing of ambition, of all personality ties, and the renunciation of all that hinders progress as it is revealed to the eye of the soul, lays a sound foundation for the final great transference,
80. Let us realize that the “Great Renunciation” could be called the ‘Great Transference’. The entire idea of transference is rich in meaning and extends our understanding of the meaning of spiritual progress.
81. Because the phrase “final great transference” is used, it is suggested that other great transferences have occurred before this one. Perhaps every initiation could be viewed as a transference.
82. The term “Renunciation” emphasizes that which is being given up; the word “Transference” suggests that which is being newly attained or achieved.
83. Obviously the process of renunciation is greatly facilitated the nature of “all that hinders progress” is more fully understood.
84. Every birth is a struggle. The emergence from the causal body is definitely a form of birth into the Fiery Worlds of the cosmic ethers. This birth is at once a willful drive forward and a repudiation of the familiar.
based upon the renunciation of that which for aeons has connoted beauty, truth and goodness, and which has seemed the ultimate goal of all aspirational effort.
85. We see what must be given up—all that has connoted:
86. The lesser Good, True and Beautiful must give way for a greater Good, True and Beautiful. It is always hard, however, to give up lesser values for greater values when the greater values have not yet been experienced with any degree of fulness.
The endeavour to see that which lies ahead and beyond the apparent finality of soul fusion faces disciples, among them some of you, at this time;
87. This does not mean that these chelas are necessarily ready for the Great Renunciation, but they are ready to see the path thither.
88. This is an arresting phrase: “the apparent finality of soul fusion”. In an ontological process which had no beginning or which will have no end, all finalities are only apparent.
and that all of you may penetrate beyond the veil of the soul and eventually see that veil "rent from the top to the bottom," and thus be enabled to say with those of like degree "It is finished" is my earnest hope.
89. Master DK speaks from the position of one who has achieved this.
90. He is writing for people for whom complete soul-infusion is simply a hope and anticipation. Yet the future of completed soul-flowering is an inevitability for the vast majority of the human race—eventually, and for all at some point within the duration of cosmos.
Then will open for you as for others, the Way of the [Page 225] Higher Evolution, and the glory of the Lord will be seen in a new light—a light which will dim and throw into the shade all previous goals and visions.
91. We have spoken (under Rule X) of the glories encountered by Those Who were responsible for the three great rents within the veils of maya.
92. There is an ascending scale of glories. As viewed from the perspective of the next intensification of light, the former glory is put into perspective. Each former radiance seems dim by comparison.
93. “…then let darkness take the place of light, hiding all difference, blotting out all form”.
94. The "Way of Higher Evolution" provides a “new light” of such intensity that it is, apparently, “darkness”; this new light subdues all former glories.
95. The new light is first triadal and then monadic. To access both, the fire in the "Jewel in the Lotus" must be transferred into the spiritual triad. We have been shown how this may be accomplished. Ours is the task of pondering deeply so that (eventually, at least) we can make DK’s instructions and many hints practical in our individual and group life.