Commentary on Rule I for Disciples and Initiates
Rule I: First Two Sentences
Within the fire of mind, focussed within the head’s clear light, let the group stand.; The burning ground has done its work.
A. Within the fire of mind, focussed within the head’s clear light, let the group stand.
1. In the lower three worlds, fire is the element associated with mind—earth with the physical plane, including the etheric, but air has a minor association with the etheric (and two “air” signs, Gemini and Aquarius are particularly associated with the etheric body). Water, of course, represents the astral plane. Air, in a higher sense, represents the buddhic or intuitional plane.
2. “Fire”, however, is a more general term, and, as previously suggested, is related to modes of motion.
3. Thus, in a more general sense, there are the fires of the dense physical plane, the fires of the etheric vehicle, the fires of the astral nature and, of course, the fires of mind. The symbolism of fire continues ‘upwards’ and covers, in fact, all planes within the cosmic physical plane, ending in what is called in the Teaching, the “Sea of Fire”—the plane of Adi, or the “Logoic Plane”.
4. The fire of mind is a particular frequency-state of subtle matter—‘mental’ matter.
5. To be “within” the fire of mind means that consciousness is focussed in such as way as to consistently behold that frequency-state or vibratory state we call mental matter.
6. The sustained point of tension holds consciousness on that particular level of vibration and does not allow it to descend. What we call the “mental field” is, thus, ‘tuned’ in, and other lower states—awareness of the physical body, of etheric flows and of astral impressions is minimized or ‘tuned out’.
7. We achieve what the Tibetan calls a certain “altitude” (not “attitude”) of consciousness, and sustain that altitude in the face of all force-impacts from lower altitudes. Heightened frequency or heightened vibration are synonymous with heightened altitude. The musical term “pitch” is relevant here. A given altitude of consciousness is a given “pitch” of consciousness. A sustained point of tension is like the sustained sounding of a given note in music—for every note has its own characteristic pitch.
8. The point of focussing “within the plane of mind” is the fourth subplane of the sevenfold mental plane.
9. Technically, this fourth subplane is still within the realm of the lower or concrete mind.
10. But upon this fourth plane will be found the fourfold “mental unit”, which is the seat of personality. One cannot really be a personality (an integrated personality) unless one has the ability to focus upon the fourth subplane of the mental plane.
11. This fourth subplane is a transitional frequency level. It represents the apex, or ‘top’, of personality functioning and is the subplane immediately adjacent to the lowest subplane of soul—the third—and, hence, is most easily influenced by soul.
12. From the fourth subplane it is possible to receive impression from the higher mind—the higher three subplanes of the mental plane.
13. The lower mind as a whole can be associated with the planets Mars, Saturn, Mercury and even Uranus (ruling, among many other things, orthodox science). Mercury is particularly related to the fourth subplane, through the number four, which is the number of the ray principally transmitted by Mercury—the fourth Ray of “Harmony through Conflict”. The influence of Mercury is, of course, not confined to expression within the concrete mind. The higher three subplanes are particularly sensitive to Venusian influence. The relation of different planets and zodiacal signs to various planes and subplanes is an interesting but specialized study, and important when attempting to achieve synthetic understanding.
14. When one “stands” within the fire of mind, one is taking a ‘position’ at the apex of personality functioning. The major impressions of a consciousness focussed in this manner are from the mental plane (or from higher planes, as the impressions from those planes are transmitted via the mental plane). The lower impressions, from the lower planes and subplanes (though they can be noticed at will) are occultly ‘tuned out’. One becomes for a time, a meditating mind, rather than a physically-based human being. One is on one’s way to becoming, or realizing oneself as a soul.
15. The mind becomes the great connector, a mediator, a receiver. The energies from the “Son of Mind” (the human soul illuminated by the Solar Angel, and focussed upon subplanes two and three—counting from above), from the abstract mind (subplane one), from the intuition, impulsed from the buddhic plane (the plane of harmony), and even from the atmic plane (the plane of spiritual will)—all these, can impress the waiting mind, simulating the creation of thoughtforms which will carry, or be resonant to these higher energies.
16. The thoughts created upon the mental plane are not however these higher energies—merely the carriers of such energies, capable of embodying such energies and conveying them, to a degree, and only to a degree. The full knowledge of the soul cannot be expressed through concrete thought. The fulness of intuition and of spiritual will, also, cannot be expressed through concrete thought, which is ever a limitation upon these higher energies, however much it serves as an instrument for them.
17. If would be good for every group member to assess how easily he or she focusses “within the fire of mind”. The focus of the average human being is very variable—now at this point of tension, now at that. A sustained mental focus is relatively rare.
18. Such a sustained mental focus can be achieved through the cultivation of the “Attitude of the Observer”. This “Attitude”, of course, takes one, very shortly, beyond the mind. One discovers that one is the observer of the mind and all lower states. One even becomes, eventually, the observer of the higher vibratory states. Eventually the observer is discovered to be the Spirit, itself. Was it St. Francis who said, “What we are looking for is the one who is doing the looking”?
19. In the beginning of this Rule, we take our “stand”(sustain our focus) upon the higher part of the lower mental plane. When we thus “stand”—we can think clearly, see clearly, receive higher impressions and formulate thought in response to higher impressions. We are aligned with the light of the soul/Triad.
20. But something more is asked of us—to focus within the “head’s clear light”. We are achieving, at first, at least a dual awareness. We are ‘positioned’ (in consciousness and as consciousness) upon the plane of mind, but we are also aware of the head—and particularly, the etheric head.
21. The ethers within the center of the head are brought to a focussed state. These ethers are sufficiently clarified so that the forces of the mental plane can properly impress the brain.
22. This brings to our attention the whole question of the “light in the head” discussed in A Treatise on White Magic.
“In this stage, the soul light penetrates into the region of the pineal gland; there it produces an irradiation of the ethers of the head, of the vital airs; this produces a stimulation of the atoms of the brain so that their light [Page 107] is fused and blended with the other two, the etheric light and the soul light, and there is then produced that inner radiant sun of which the aspirant becomes conscious in his physical brain experience. Frequently students speak of a diffused light or glow, this is the light of the physical plane atoms of which the brain is composed; later they may speak of seeing what appears to be like a sun in the head. This is the contacting of the etheric light, plus the physical atomic light. Later they become aware of an intensely bright electric light; this is the soul light, plus the etheric and the atomic. When that is seen, they frequently become aware of a dark centre within the radiant sun. This is the entrance to the Path disclosed by the "shining of the light upon the door.” (TWM 106-107)
This is a very pregnant paragraph, and gives us certain physiological hints about the true nature of the “door” of initiation and the Path, and a concrete understanding of the ancient phrase, “in that light we shall see Light”.
23. There are about 20 references to the “light in the head” in A Treatise on White Magic, and probably more elsewhere. Using the CD ROM, I would suggest that some group member volunteer to collect these references into a little compilation and share it with the entire group. When doing this, use a bolded headline for each entry, for easy reference.
24. We have to remember that the light in the head can exist undetected by the disciple’s awareness. Also, that this light is essentially in the realm of phenomena, and its seeing should not be taken as an emphatic indication of spiritual advancement. Much depends upon the hereditary quality of the brain substance, and, presumably, the ray make-up (with second ray types being most sensitive to light phenomena). Still, this light merits investigation.
25. The whole process of initiation requires that the brain be involved. Thus, the first five initiations are taken during physical incarnation.
26. Astrologically, Mercury rules the mind and Saturn the brain. Venus is also associated with the mind and the Moon with the brain.
27. Our alignment becomes soul/mind/brain. The astral body has been subdued and quieted and is causing no disturbance. It has become, in the words of the Tibetan, like a “limpid reflector”—reflecting, hopefully and especially, the energy of love from the plane of intuition—the buddhic plane.
28. Thus, at the outset of this Rule we are mentally alert and poised, and etherically taut or tense. This etheric tension does not mean that we are ill at ease. It is the tension of a string stretched to a certain length so that plucking it, or drawing a bow over it, results in the sounding of a certain pitch or note.
29. Is it possible for us to sustain a dual awareness of a) thought and the thought process, and b) of the etheric brain as a sensitive receiver of thought impression. It takes some practice, and visualization will come to our aid.
30. Visualization begins as an imaginative approximation of that which exists but is not seen; it ends in the actual seeing of that which exists.
31. Visualization is a bridge from faith to sight.
32. The meditative process in which we are engaged is not purely mental. In order for meditation to become transformative, the brain (first the etheric brain and then the dense physical brain) must be involved. This is why initiation, as we know it, requires a physical body; initiation is a process of redeeming lower levels of vibration by submitting them, scientifically, to higher frequencies.
33. The level especially to be redeemed is the dense physical level—the material residue of an earlier solar system—so we are told in the Teaching. However, all the lower eighteen subplanes (the lower three worlds) are, from a greater perspective, the dense physical subplane of the Solar Logos (the “One in Whom we live and move and have our being”), and all the eighteen subplanes must be redeemed.
34. Note that this Rules assumes that the individual can already stand “within the fire of mind” and “focussed within the head’s clear light”. It is the “group” now which must take its stand.
35. Whatever the individual achieves has its higher analogy in that which the group must achieve.
36. Clearly, we can see that these are not rules for beginners—yet, in a way, we are all beginners, and must learn to understand these Rules at our own level of consciousness, gradually working our way up to correct interpretation and enactment.
37. The word “let” (“let the group stand”) is important. “Let” is something of a command, a word which demands action, but it also suggests that the action is aligned with and permitted under law—that it is divinely sanctioned. Used in this way, “Let” is a ‘word of will’, clearing the way for new possibilities. “Let there be Light”. The one who says “Let” is presumed to have the power and authority to see his intention enacted. When we encounter this word in holy scripture, it is usually God or a god Who speaks. We are not saying, supplicatingly, “May this be” and waiting hopefully for something to happen. We are, authoritatively standing in full expectation that accomplishment will follow, when we say, “Let this be”.
38. This brings us to the realization that these 14 Advanced Rules are very much related to the recognition and expression of the will.
39. Since we human beings hardly know what love is, one could ask, why worry ourselves over the nature of will?
40. Well, such seems to be the program on our planet, if the “time-space schedule” of our Planetary Logos is to be fulfilled. Before we have quite finished the development of love, we are already called to begin understanding and applying will. Thus, the modern disciple has a double task, and serious readers of The Rays and the Initiations, will always have to keep these two in balance—the cultivation of love and will—which are, in a way, great opposites in our cosmos; hence the challenge.
41. What does it mean for a group to “stand”?
a. The members of a group are fairly integrated persons who are sure of why they are together and what they are doing.
b. The personality of the group is integrating; it has a well-coordinated etheric physical mechanism, a harmonized astral/sentient nature, and a clear and illumined mind. It is also capable of efficient personality effort.
c. The keynote of the group, which embodies its purpose, is sounding strongly (first aspect), clearly (third aspect) and beautifully (second aspect)
d. This purposeful keynote is subduing and quieting (yet harmonizing with) the lesser notes which arise from the personality nature of the participants and from the complex interactions of those personality natures. “Let but one color blend them and their unity appear” (Rule IX for Applicants)
e. No matter what else may be going on in the group, or what challenges it may be facing, the note of purpose sounds continuously, and is an orienting sound to which all members attune.
f. The energy of will holds the group, and yet it is sufficiently modified by both love and intelligence, to create balance.
g. Thus, the group is responsive to and in harmony with the Ashram to which it is related.
42. It is clear that such groups cannot be many owing to the modest stage of development of present-day aspirants and disciples. We are still in the very preliminary stages. Such groups have a better chance of appearing in a century or two, or more, than now. Yet a beginning can be made.
43. Essentially, such groups are impersonal, which means, practically, that they “put first things first”. Because the keynote of purpose is sounding properly, such groups will not shatter on the rocks of personalism. The group members realize that there are more important things than the comfort (defined in three ways) of the personalities of the participants. We might say of the group members that their sense of values has been adjusted, and that they have humility—which has been defined by the Tibetan as “an adjusted sense of right proportion”.
“I would like also to point out with all the clarity and power at my disposal, the very deep necessity for humility and its constantly recurring expression. I refer not to an inferiority complex but to that adjusted sense of right proportion which equips its possessor with a balanced point of view as to himself, his responsibilities and his life work. This, when present, will enable him to view himself dispassionately and his presented opportunities with equal dispassion.” (DINA I, 95)
44. “Within the fire of mind, focussed within the head’s clear light, let the group stand”, This first sentence calls for a certain etheric condition within the group as whole. Increasingly, in the coming Seventh Ray Age, the etheric body of individuals and groups will become the subject of careful study. The degree to which we can faithfully “bring through” onto the physical plane energies and forces from higher planes will depend very much upon the condition of the ethers. In the magical process, good thoughts, well motivated, are forever crashing upon the rocks of the dense physical plane. The degree of etheric regulation and control will make right manifestation a far more frequent occurrence.
45. It may be of value, when meditating according to this first sentence, to visualize a glowing “light in the head” in the center of the brain cavity. This visualization would be seen as focussed in the etheric brain. According to the principles of sympathetic magic, “like evokes like”, and the right condition of the ethers of the brain (the “vital airs of the head”) may be activated by such a visualization. As with all things, it should not be overdone, and should simply be seen as a method of producing right alignment.
46. It must be clear from even this initial study of these more advanced rules, that we are embarked on an experiment in “group dynamics”. The importance of the group begins to supercede the importance of the individual. This happens gradually but surely. When we finally care more about the welfare of the group than about our own individual welfare, we are beginning to fulfill the injunction of Rule I for Applicants—“and if his brother’s need is for him of greater moment than his own”. This means not only one’s individual brother, but one’s group of brothers.
47. When groups which are trying to fulfill Rule I for Disciples and Initiates meet in person, they should ensure that they begin their meeting standing “within the fire of mind, focussed within the head’s clear light”, and should realign in the same manner at the close the meeting. Perhaps an occasion during the midway point of the meeting should also be used to ensure this kind of “standing”.
48. As there will be local study/application groups arising from this 28 Rules Initiative, these practices could profitably adopted.
49. Because we are new to all this and are training ourselves in a way far different from the patterns built up over millions of years of relatively unconscious living, we have to submit and re-submit ourselves to alignments which emphasize the new and desirable pattern—no matter how tedious it may seem to do so.
B. The burning ground has done its work.
1. A whole book could be written about the “burning ground”.
2. The planets Uranus, Vulcan, Mars and Pluto are all involved in this occult process, and the other planets are necessarily implicated in various ways, including ‘cold’ Saturn, which holds us there.
3. There are many definitions of “fire”. A good one from The Rays and the Initiations is: “Fire is the sumtotal of that which destroys form, produces complete purity in that which is not itself, generates the warmth which lies behind all growth, and is vitality itself” (R&I, 82)
4. On the “burning ground” one vehicle of the energy system after another is submitted to purification and essentialization.
5. In a way, the entire course of evolution is a burning ground, but it is a slow burn, which is equivalent to a gradual refinement of the vehicles so that they approximate, ever more closely, their archetypal pattern.
6. The technical “burning ground” is a more intensive process occurring immediately before every initiation (lesser initiations, interim initiations, and major initiations). The burning ground in which the eighteen fires are specifically purified pertains mostly to the first three initiations.
7. Friction ignites fire. What causes this friction?
8. When one just “goes along” and purposelessly, “goes with the flow”, there is no friction and ignition.
9. However, when a more perfect pattern is held or sustained (Saturn and Vulcan) in the midst of less perfect patterns, then friction and flame arise. “Perfection calls imperfection to the surface. Good drives evil from the form of man in time and space” (Law IX of Healing, from Esoteric Healing)
10. The will is the holding power in the human being.
11. God’s “Fixed Design” is sustained and held by God’s Will.
12. Whenever we use the will to hold the pattern towards which we aspire, then that which is contrary to that pattern immediately comes into friction with it, and the “heat rises”—if to the “kindling point” a burning ground is created.
13. We all know that when facing any imminent expansion of consciousness or elevation of vibratory frequency, disciples “try hard”. They seek to conform to their conception of what their new life should be like. They seek no longer to follow their old ways, to give in to their old patterns. The fire of their aspiration increases.
14. But their conditioning—the already created patterns of energy and force represented by the Moon and lower Saturn—does not immediately conform to their new intentions. These former patterns seek to persist as they have been. It is as if they do not want to change.
15. The friction arising from these contrary tendencies becomes an intensified inharmony, producing an elevation of vibration in both the patterns which need to be changed and the vibratory pattern of the more ideal state which will is sustaining. The intensifying clash between the two is experienced as a stressful fire and heat—a burning ground.
16. This heightened or elevated vibration may, at first, seem to make the old patterns stronger, and they may reassert themselves in the face of what we might call ‘the challenging good’. But at length the old will disintegrate due to the intensified unbalanced vibration and the ‘pressure of the good’, and will re-configure in accordance with the new pattern being held by the purposeful will. One simply has to live through this discomfort until the change comes.
17. The will which holds the new pattern does not change. It persists. The part of the consciousness doing the ‘holding’ must be detached no matter what the discomfort experienced by the patterns which are obliged to change.
18. It will seem as if the consciousness is in two ‘places’ at once—focussed in relation to the holding power of higher will, and yet involved with the suffering of the lower form/patterns which are being forced to change in the heat caused by ever-greater friction.
19. Upon the burning ground, the fires of transmutation are raging. “Transmutation has been defined as ‘the passage across from one state of being to another, through the agency of fire’. (TCF, 476)
20. In this painful and divided process, it is important that the disciple place the greater emphasis upon the ‘willful Observer’ who is supervising the whole transmutational change. To do so is, in effect, detachment. The disciple, thus, becomes less and less identified with the suffering of the highly stressed older patterns, and more and more identified with the serene Observer who is simply ‘holding to the imminent good’.
21. The discomfort of the burning ground will be reduced as “divine indifference” is achieved—that certain “don’t care attitude” (in the words of the Tibetan) which is the attitude of the soul-infused mind to the reactive struggles occurring within the sphere of personality.
22. Really, the burning ground is a process of harmonization. The old must change in such a way as to harmonize with and conform to the new. In this process lies much pain for the old.
23. It might be said that ‘essences harmonize’. Archetypes are relationships of essences. When complex things are reduced to essence (or when essence shines through them), they harmonized with other essentialized complexities.
24. Vision is very important on the burning ground. For success, we hold the vision of the pattern which must eventuate, even as the pattern which exists is disintegrating. Serenely, we ‘see’, through and beyond the raging inferno.
25. All the rays are involved on the burning ground.
a. The first ray holds and sustains the new pattern, thus “forcing the issue”, and putting the former patterns under pressure.
b. The light and vision of the second ray reveal the dark places of the personality, and cause the pain of cognitive dissonance within the personal consciousness. The struggling one suffers because he sees the whole picture and how much yet remains to be done. Moreover, the second ray induces great sensitivity to impacts within the battle, and hence greater pain. This ray induces agony.
c. The third ray creates the strategies and techniques to outmaneuver the enemy—the patterns of the past. But one must be watchful of the third ray because, through its energy (so resonant with the veils and binding matrices which must be burnt) one may delude oneself, and unconsciously hold the ‘fabric of illusion’ together, mending it.
d. The fourth ray is archetypally connected with all burning ground processes. This is the Ray of Harmony through Conflict—exactly what every burning ground is intended to produce. At first there is friction, conflict, discord, battle, distress, and incessant pain. Later, through intelligent adjustment and accommodation, intelligent harmonization ensues. Burning grounds, for all their pain and agony, are meant to end in greater beauty—and in revelation induced by the liberated intuition (related to the fourth ray).
e. On the burning ground, one needs a “cool head” amidst all the heat and frenzy. The fifth ray confers the power to see objectively. This is also the ray of detachment, and is particularly connected with the “Attitude of the Observer”—shall we say, the scientific observer? There is the smoke and din of battle, and all is confusion. If the purposeful objectives of the burning ground are to be achieved, one has always to have them clearly in mind—this clarity being the province of the fifth ray.
f. The sixth ray has for one of its points of distribution, Mars. Mars is related to fire and to all frictional and heated processes. The sixth ray and Mars provide that ardent idealism which continues to fuel the generated flame until the work is done. Upon the burning ground, it will not do for the flame to rage for only a short time. The opposing pattern must be consumed and re-configured in the flame. When aspirations and ideals (under the sixth ray) burn bright, sufficient dynamic exists to sustain the flame until the work suffices. Upon the burning ground one wants, desires, aspires to a higher state. The intensity of this desiring sustains the fire until there is nothing left to be burnt. “Let the fire rage, the flames devour, Let all the dross be burnt” (From the Mantram of Fire).
g. The seventh ray rules the re-ordering and re-patterning which is the purpose behind every burning ground. In relation to the seventh ray, “The Highest and the Lowest Meet”—the higher pattern and the lower pattern come together, enter into conflict, and create the necessary reorganization. Relatively “perfected relationship” is what remains from a successful burning ground experience. In perfection of relationship, one recognizes the influence of the seventh ray.
26. When passing through burning ground processes, one can see how important it is to have these seven ray dynamics in mind, so one can proceed consciously and skillfully. At the different phases of what is often a very long process, different ray attributes may be needed.
27. We learn in sentence two, that “the burning ground has done its work”. Rule I, therefore, begins after the burning ground process.
28. This is interesting. It shows us how much is already assumed by these Rules. Really, we are not ready to apply the more advanced Rules until we have successfully trodden the burning ground, and emerged in a state of achieved purification—through achieved purification is relative to the level for which it is intended to give access. The Master is purity itself compared to the average disciple. But how ‘pure’ is the Master compared to an initiate of the ninth degree?
29. Probably, two burning grounds lie behind the ones who can seek to keep and live Rule I for Disciples and Initiates. The first burning ground is an individual one, and is suggested by the processes necessarily involved in Rule I for Applicants. The whole question of “warming” and “heating” has been dealt with successfully, and all that inhibits the flow of soul love is burnt out of the applicant. (Again this burning away of inhibiting factors takes place in three stages, just as soul-infusion is a three-phased process—at least three phases.)
30. The one who is fit for the group life presented by the greater 14 Rules has certainly consummated in himself, Rule I for Applicants, and “love for all beings, irrespective of who they may be is [at least] beginning to be a realized fact” in his heart. There is no way to express such love unless one has “passed through the fires”.
31. Further, it is assumed that another burning ground lies in the background—but this time, the background of the group.
32. That the individual has passed through the necessary burning ground is simply assumed. But the more important burning ground has been the one through which the group, itself, has passed.
33. Therefore, we can see that these 14 more advanced Rules do not begin at the beginning of group life. Much has already transpired. The wild enthusiasm (in contrast to sober beginnings) so present in many groups as they first gather; the conflicts, so often of a personality nature, which inevitably arise as people begin working together; the “group fatalities”, in which process the group is subject to wrenching cleavages and departures—usually in self-satisfaction and pride—of valuable group members who find themselves too critical of the group and the group leaders to continue their membership; the reconsolidation of the group (“sadder but wiser”) with the personnel who have been through the fires, remained, and are still willing to work with each other—all these stages have transpired in the life of the group which is really ready to begin following Rule I for Disciples and Initiates.
34. Of course, our present group has not passed through all these stages, and yet we begin studying and applying Rule I. How can this be? Are we not out of order?
35. To this I would reply that for many years, many of us have been in just such groups as described above. We have been through the fires in those groups (which is not so say that we will not experience certain fires in this group), but perhaps we do not need to be quite as immature as we have been in the past. Maybe we have learned something through enthusiasm, conflict, fatality and regathering. Maybe now, under rising Saturn, we are actually, in principle, ready to begin with phase five, before which, “The burning ground has done its work”.
36. I do not want to be too much of a rosy optimist. It is tough to hold the kind of energies which may descend if this group becomes truly invocative. “Let the cry of invocation issue forth from the deep center of the group’s clear cold light” (Rule III for Disciples and Initiates) But I do believe in the power of Saturn to help us all behave, “as if”, we had learned something in the past and can do better, now in the present.
37. We do not want to think that the Rules are so high that we cannot have any chance to fulfill them. Nor is it wise to think of them as so ordinary that any group can casually fulfill them. There is a “Noble Middle Path” for us to pursue in our approach to these venerable Rules, and I trust that we all see the wisdom of pursuing it.
38. When the group burning ground (whether of the past, or yet to be encountered by us) has done its work, how shall we recognize the results?
a. We will be far freer of the ‘drag’ of personality life—of both the individual personality and the personality of the group. (Please bear in mind that the personality of our group has not really yet formed!)
b. The compelling patterns of the past will not so easily snare us; we shall respond more readily to the impelling patterns of the future-to-be-fulfilled.
c. The ‘temperature’ of the group will be different. It will not be a ‘hot’ group. There will be “warmth” of course—that is a necessity. But there will not be heated and pitched battles (between personalities); the fires of personality friction will be much reduced, and if and when they do arise, we shall all know how to handle them with Love and Wisdom.
d. Group simplification will supervene. We will not be caught in complex emotional-mental states (kama-manasic), but the clarifying light of the soul, and the revelatory light of the Spiritual Triad, will flood the group mind. We shall stand in the “clear cold light” (to be discussed in the next Commentary I Part II).
e. Above all, our essential pattern will be in process of revelation. “Be Who You Are”—this is sound advice for every individual, for the Word of God is found speaking with specificity through the soul/spirit of each human being.
f. “Be Who You Are” is also sound advice for a serving group which seeks to fulfill, to some measure, ashramic intention. So far, we don’t know “Who” this group really is. Not that we want to become the ‘group individualist’—for this would preclude proper ashramic relation. Group individuality, however, is another matter. (Think of the indivisibility in the word individuality. But we do want to be authentic as a group, just as every individual seeks to be authentic—to be the Spirit-in-expression. When the burning ground has done its work this group authenticity can more readily be achieved.
g. These, then, are a few of the results which can be expected when “the burning ground has done its work”.
h. Our individual job is to make sure that, for us as personalities, “the burning ground has done its work”. The group as a whole will handle whatever group burning ground we are Self-compelled to tread.
39. A good piece of advice is to give what must be burnt to the fire. People are fond of this little ritual, and Master Morya suggests that we take our “three worst faults and consign them to the flame”. Personally, I do not yet know anyone who has actually done this with entire success, though many have attempted to do so. It’s the kind of thing we do when we are treading the burning ground. The attempt to keep these faults from reoccurring once they have been thrown into the fire, is an act of will which keeps the fire raging until these faults are consumed.
40. How stubborn is evil within our natures! I don’t want to sound too Biblical here, but this is just a fact. Master Hilarion has something to say about this, in His little book, Light on the Path.
“Seek in the heart the source of evil and expunge it. It lives fruitfully in the heart of the devoted disciple as well as in the heart of the man of desire. Only the strong can kill it out. The weak must wait for its growth, its fruition, its death. And it is a plant that lives and increases throughout the ages. It flowers when the man has accumulated unto himself innumerable existences. He who will enter upon the path of power must tear this thing out of his heart. And then the heart will bleed, and the whole life of the man seem to be utterly dissolved. This ordeal must be endured: it may come at the first step of the perilous ladder which leads to the path of life: it may not come until the last. But, O disciple, remember that it has to be endured, and fasten the energies of your soul upon the task. Live neither in the present nor the future, but in the eternal. This giant week cannot flower there: this blot upon existence is wiped out by the very atmosphere of eternal thought.”
41. The references above are not to fire but they might as well be. On the burning round we face the residual evil in our natures—the accumulated, obstructive past which we call the “Dweller on the Threshold”. Sooner or later that Dweller (in one aspect of itself or another, or as a whole) must be faced. To face the Dweller is to create a burning ground.
42. Through Self-application, let us as individuals be able to say “the burning ground has done its work”.
43. And before long (how long will depend upon the union of group will, group love and group intelligence guided by group purpose), let us be able to say, as a group, “the burning ground has done its work”.
The Themes Included Under the Sentence 1
C. The position of the personality as it stands at the penetrating point of the Antahkarana (cf. RI, p. 27)
“It will be profitable if we take this Rule I sentence by sentence and try to wrest from each its group significance.
1. Within the fire of the mind, focussed within the head's clear light, let the group stand.
In this sentence, you have the idea of intellectual perception and of focussed unity. Intellectual perception is not mental understanding, but is in reality the clear cold reason, the buddhic principle in action and the focussed attitude of the Spiritual Triad in relation to the personality. I would call your attention to the following analogies:
Head Monad Atma Purpose
Heart Soul Buddhi Pure reason
Base of spine Personality Manas Spiritual activity
In these words you have, therefore, the position of the personality indicated as it stands at the penetrating point of the antahkarana as it contacts the manas or lower mind and is thus the agent of the purpose of the Monad, working through the Spiritual Triad which is—as you know—related to the personality by the antahkarana.”
Points to Consider in Relation to the Above Paragraphs
1. The word “intellect” is used variously. As used here, it is something deeper than mind, more penetrative. The first two syllables give the hint—‘in’ ‘tel’—it is knowledge as if from within.
2. We want to become accustomed to how the Tibetan uses these words. For instance, the “clear cold reason” is not the same as clear, cold reasoning. Reasoning is a relatively slow mental process, even when the reasoner has mastered his art. The “clear cold reason” is something akin to what the Master Morya calls “straight knowledge”. It is immediate and infallible. It is associated with true sight rather than with the attempt to see. Normal reason is only an approximation of sight, and under the best circumstances, may lead to sight, while not being sight itself.
3. How do we think the Spiritual Triad would view the personality? Another way of saying this is “How could our consciousness, when elevated to the Triadal level of vibration, view the personality?” Certainly, it would be an impersonal or supra-personal perspective (“Supra”, in this case, means “above”). The personality would seem the merest instrument of the Planetary Life, and the center of identification (which is the feeling of ‘who we are’) would be invested in something far more embracing, expansive and inclusive. Personal concerns would drop away, appearing quite distant and almost foreign. We would have entered the larger life, and would be seeing from that perspective.
4. In the list of chakras given above, note that the base of the spine is correlated with the personality, and with Manas (Mind). This is a somewhat unusual assignment. Normally, the throat center would be correlated with the personality, for the personality is the representative of the Third Aspect of Divinity and the throat center transmits the third ray.
5. However, whereas the spirit is the highest, the personality is the lowest. The highest and the lowest divine aspects are therefore analogically reflected in the highest and the lowest chakras—the head center (highest) and the base of the spine (lowest). Further, there is no question but that the base of the spine represents the foundation of the matter aspect.
6. The term “penetrating point of the antahkarana” is interesting. The antahkarana, for those who may be unfamiliar with the term, means “inner organ” and has been called the “Bridge of Light” or the “Rainbow Bridge”; it is built of lighted mental substance and provides a medium of transmission (Mercury-like) for ascending and descending energies.
Even though the antahkarana is built, as it were, ‘from below’, it can be used by aspects of the human energy system which lie ‘above’ the personality and even ‘above’ the soul. The term ‘above’ simply means ‘at a higher vibratory frequency’. So the Triadal energy, impulsed by the monadic will, is seeking to penetrate the lower worlds and the personality (the lowest of the three periodical vehicles consisting of Monad, Soul and Personality) is the point which is penetrated. Thus, we carefully build from below, penetrating in our own way, the Spiritual Triad (we do this by using Words of Power), so we can be penetrated from above by Spirit/Triad impulses—i.e., impulses coming from the higher aspects of our energy system.
7. 'The Monad and the personality are meant to have a direct line of connection. This is reflected in the individual horoscope by the relation between the Sun and the point opposite the Sun—the Sun representing, in this case, the personality, and the point opposite the Sun representing the Monad.
8.  In any case, the will of the Monad mediated by the Spiritual Triad/Soul is supposed to work out in the personality. “Not my will Father, but Thine be done”
D. Motive (heart and soul) becomes spiritually obsolete because purpose has reached a point of fulfilment and the activity set in motion is such that purpose cannot be arrested or stopped (cf. RI, p. 28)
A group of disciples must be distinguished by pure reason, which will steadily supersede motive, merging eventually into the will aspect of the monad (cf. RI, p. 28)
“The heart as an aspect of pure reason requires careful consideration. It is usually considered the organ of pure love [Page 28] but—from the angle of the esoteric sciences—love and reason are synonymous terms, and I would have you reflect upon why this should be. Love is essentially a word for the underlying motive of creation. Motive, however, presupposes purpose leading to action, and hence in the group-life task of the incarnating Monad there comes a time when motive (heart and soul) becomes spiritually obsolete because purpose has reached a point of fulfillment and the activity set in motion is such that purpose cannot be arrested or stopped. The disciple cannot then be deterred, and no hindrance or difficulty is hard enough to prevent his moving forward. Then we have eventual destruction of what Theosophists call the causal body and the establishing of a direct relation between the Monad and its tangible expression upon the physical plane. The head centre and the centre at the base of the spine will be in direct unimpeded relation; monadic will and personality will likewise will be in a similar unimpeded relation, via the antahkarana. I would have you remember that the will aspect is the final dominating principle.
In the group application of these ideas the same basic and profound development must take place, and a group of disciples must be distinguished by pure reason, which will steadily supersede motive, merging eventually into the will aspect of the Monad—its major aspect. It is, technically speaking, Shamballa in direct relation with humanity.
Points to Consider in Relation to the Above Paragraphs
1. The heart still remains the organ of pure love but there are other qualities which must be included.
2. This is so because we live in a dualistic solar system, and the quality of our Solar Logos is Love-Wisdom.
3. The twelve (or eleven) qualities related to the heart center are as follows:
“a. Group love, embracing individuals.
b. Humility, signifying your personality attitude.
c. Service, indicating your soul's preoccupation.
d. Patience, signifying the embryonic immortality and persistence which is a soul characteristic.
e. Life, or expressed activity which is the manifestation of love because it is essential dualism.
f. Tolerance, which is the first expression of buddhic understanding.
g. Identification with others, which is embryonic [Page 661] fusion, carried eventually to synthesis when the head centre is developed.
h. Compassion, which is essentially the right use of the pairs of opposites.
i. Sympathy, which is the consequence of knowledge and of the unfoldment of the knowledge petals. Such energy then is in touch with the heart centre.
j. Wisdom, which is the fruit of love and indicates the awakening of the love petals of the egoic lotus.
k. Sacrifice, which is the giving of the heart's blood or life for others.” (DINA II 660)
Using the usual methods of counting, the Tibetan lists only eleven qualities of the heart. Perhaps He is hinting that the twelfth quality is synthesis—the eleven qualities considered as a unit.
4. When we think of the heart center as the organ of “pure reason”, we should include in our consideration the “heart within the head” center. This is a major twelve petalled lotus (with white and gold petals) found in the central position of the “thousand-petalled lotus”—the crown chakra.
“The very top of the head. A centre consisting of twelve major petals of white and gold, and nine hundred and sixty secondary petals arranged around the central twelve. This makes a total of ten hundred and sixty-eight petals in the two head centres (making the one centre) or three hundred and fifty-six triplicities. All these figures have an occult significance.” (TCF 168)
5. Pure reason and “inclusive reason” can, for practical purposes, be considered synonymous terms.
6. An important definition of pure reason is as follows:
“The "clear cold light" is the light of pure reason, of infallible intuitive perception and its unremitting, intensive and revealing light constitutes a major test in its effects.” (R&I, 39)
7. The infallibility of pure reason is emphasized in the following:
“When the initiate has passed through the three doors, symbolically speaking, he then faces all life, all events, all pre-determinations, all wisdom, all activity and all that the future may hold of service and progress from the angle of the pure reason (infallible and immutable),…(R&I., 143)
8. An important definition of “inclusive reason” is as follows:
“Inclusive Reason, which is the theme for the initiatory meditation of the second ray disciple, produces that inherent divine capacity which enables the detail of the sensed Whole to be grasped in meticulous entirety. This wide, yet detailed, scope or universal recognition is extremely difficult for me to explain or for you to understand. The second ray has been [Page 394] called the Ray of Detailed Knowledge and where this term has been employed, the beginner has necessarily laid the emphasis upon the word "detail". It might rather be called the Ray of Detailed Unity or the Ray of the Divine Pattern, or of beauty in relationship. It involves on the part of the disciple a very high point of synthetic comprehension.” (EP II, 393-394)
“The reason here referred to is that pure intuitional infallible comprehension which grasps cause and effect simultaneously, and sees why and whence and to what end all things are moving.” (EP II, 395)
9. Pure reason or inclusive reason, is clearly a faculty which lies beyond the faculty of mind (as usually considered). Mind is still “putting things together” and is, through the reasoning process seeking the light which the faculty of pure/inclusive reason already sees, with infallible correctness.
10. Reasoning is slow and subject to error. It lacks ‘sight’ and is proceeding somewhat blindly, groping its way through the labyrinths of the mind—and even the abstract mind has labyrinths. Pure/inclusive reason is liberated from linearity, whereas reasoning is necessarily subject to linearity.
11. Saturn in relation to Mercury are the gods of reasoning. Uranus, Neptune and the higher functions of Mercury are associated with pure/inclusive reason and with simultaneity.
12. We all know, perhaps, what it is like to grasp an idea “all at once”—at least we have had hints of the process of being impressed simultaneously with a coherent pattern of relationships which then has to be deciphered, decoded and translated by the linear mind—laid out line by line.
13. If pure/inclusive reason is reached before the mind has been trained to think reasonable and linearly, there will be no convincing way to translate that which pure/inclusive reason has apprehended. So the training of the mind is a necessary precursor to the utilization of pure/inclusive reason.
14. Pure/inclusive reason is related to the factor of synthesis, and is the reward of much reasonable thinking well done.
15. Another more familiar term for pure/inclusive reason is the intuition.
16. The Tibetan says that “love and reason are synonymous terms” and asks us to reflect upon why this should be.
17. From one perspective, love is the principle of right relationship—the relationship intended by the “Fixed Design”.
18. It is as if it is impossible to see things as they really are, i.e., in right relationship, unless consciousness is pervaded by that magnetic, attractive principle of coherency we call love (which is not sentiment based upon “liking”).
19. “Love has eyes” we are told—which means many things (from personal to impersonal), but occultly, the “eyes of love” reveal archetypal patterns. These archetypal patterns are the very reason behind things.
20. The word reason is related to “rea” (thing), and suggests the “thing-in-itself”. Not an interpretation of the ‘rea-l thing’, but “straight knowledge” of the real thing, infallible intuitive perception.
21. The World of Archetypes, according to Plato, was the “World of Forms”. These “Forms” were not what we call forms in the lower worlds. The forms of the lower worlds are but imperfect reflections of Platonic Forms—the true archetypes—each archetype being a “thing-in-itself”—a Reality in the Mind of God.
22. The point is that true love (first spiritual love and then divine love) opens the perception of consciousness to this archetypal World of Forms. Another way of saying this is that true love evokes pure/inclusive reason-intuition. It is probably true that pure/inclusive reason-intuition evokes true love. Some qualities or capacities are related to each other in a process of mutual evocation. Love and Wisdom are two other mutually evocative qualities.
23. We are told by the Tibetan that “love reveals”. Certainly love reveals the psyches of our brothers and sisters, but love also reveals the truth of things, and enable us so see with reason pure and inclusive.
24. Love reveals the why and wherefore of all things—their real reason for being (raison d’être).
25. If we do not have love, we are seeing from the ‘outside’ only. When we have love, we see with pure/inclusive reason and as from ‘within’. This may begin with the ability to understand our brother’s heart (the microcosm) but it leads before long to macrocosmic perceptions.
26. Thus it is that the human being who is “in love with the world” really sees the world—as it is. Such a perceiver sees the world’s reality and not only its actuality.
27. Reflexively, it is impossible to see things are they really are without falling (rising) in love with what one sees; conversely, it is impossible to truly love, without seeing things as they really are.
28. We can see that, following this line of thought, how the “Doctrine of the Eye” and the “Doctrine of the Heart” can be united.
29. We are told that “love is essentially a word for the underlying motive of creation”. From this perspective, for all things in cosmos, Love is the “Prime Mover”.
30. From the first differentiation of Father-Mother (at the initial stages of the Universal Creative Process), Father and Mother seek to interact, first to create (out of themselves) multiplicity, and later, on the Universal Path of Return, to re-create progressive Unity. The magnetic engagement of Father and Mother throughout the Cosmic Process is Love.
31. Nothing would ever ‘happen’ without this Love—this ceaseless magnetic interplay between the Two Great Poles.
32. All lesser motives are part of one or other of the Two Great Streams—the involutionary stream leading to diversification, or the evolutionary stream leading to re-unification.
33. The First Love demonstrates inherent fecundity; the Second (and returning) Love, demonstrates the essential identity of all that has been created through fecundity.
34. Thus two great Purposes guide the Universal Process: the first is involutionary and based upon separation; the second Purpose is evolutionary and based upon unification.
35. From a pragmatic and individual perspective, we can judge all our motives according to these two Streams or two Purposes.
36. We are told that “motive (heart and soul) becomes spiritually obsolete because purpose has reached a point of fulfilment and the activity set in motion is such that purpose cannot be arrested or stopped”.
37. Divine Purpose ever seeks the fulfilment of the Fixed Design (the “Design at the Beginning”, the Plan of Universal Ideation). The fulfilment of this Purpose brings about the Good for and within all entities in cosmos. Heart and soul feel/see the way to harmony and the well-being for each entity within the whole, but heart and soul are one step short of the perfection of the Fixed Design. Heart and soul can still make mistakes based upon incomplete vision; Purpose bestows Ultimate Vision and moves directly towards the fulfilment of that Vision regardless of the temporary sensitivities of heart and soul.
38. The term “motive” as here used, is ever based upon “partial vision”. It is a movement first towards harmony, and then unification, based upon the love of the heart. (remembering that, in occultism, “heart” and “soul” are often synonymous terms)—but final sight in the blinding light is still missing.
39. Unless there is completed realization, even so beautiful a quality as love will over-value the part. When completed realization is achieved, the highest quality of impersonal love will be expressed and no part will be loved in such as way as to compromise the Purpose of the Whole.
40. For practical purposes, Love will often stop short of realizing Purpose, due to an attachment to (what we might call) some ‘condition-in-process’. Purpose, however, drives through, and will not value any ‘condition-in-process’ over the final Fixed Design which must be achieved “at the End-Time”.
41. Purpose (and especially the will that carries it out), is, therefore, ruthless when compared to Love.
42. For those at our stage of evolution, however, Love has much to reveal. Even though Love (compared to Purpose) has incomplete vision or incomplete realization, Love reveals far more than we presently see—and this Love we must cultivate. If prematurely, we aim for Purpose, without having assimilated (to a considerable extent) Love, then Purpose will produce in us egoistic distortions which will lead to further fragmentation and isolation. The one who leaps prematurely (and unlovingly) towards Purpose, fails to accomplish as much as the one dedicated to Love (even though he never thought of ultimate Purpose)
43. It is clear from the paragraphs under discussion, that Purpose is required for the liberation which the destruction of the causal body represents. Looking at all this from the microcosmic perspective, “all that we love” is found within the causal body—all our hard-won qualities and abilities, all the beauty we have been able to harvest through millions of years of struggle.
44. Will the love of all that is loveable within the causal body deter us from its relinquishment when the hour of liberation strikes—or should strike? Will we love that which is before our eyes more than the distant and far greater possibilities?
45. If Purpose is strong enough, the Fixed Design (the Good beyond the present good) will impress our consciousness, and we will be willing to sacrifice this for That
46. One principle worth extracting is that while “love reveals” (the ‘within-ness’ of things), “love blinds” as well—so valuing the beauty of what is presently, magnetically ‘held’, that the disciples fails in the relinquishment of the ‘present good’, for the “imminent better’. (The Best is yet to be—at the conclusion of the Cosmic Process).
47. In the paragraph above, there are both microcosmic and macrocosmic considerations to ponder. It is good for the student of occultism to develop flexibility of mind when considering the two. It is a truism, but “As Above, So Below”. The microcosm, properly considered, will reveal the macrocosm, and the macrocosm, somewhat fathomed, will offer very concrete revelations concerning the microcosm.
48. In the consummation discussed by the Tibetan, “the head centre and the centre at the base of the spine will be in direct unimpeded relation; monadic will and personality will likewise will be in a similar unimpeded relation, via the antahkarana.”
49. Have we speculated upon the condition which would result when these “unimpeded relation(s)” are completed? A few thoughts may be in place.
a. Shamballa is consummated in the man.
b. The personality retains individual skill (lovingly motivated), but has planetary consciousness. The personality becomes, not the isolated individual, but the ‘indivisible in-divid-ual’—one incapable of being divided from identity with the One Self (planetarily considered).
c. Heaven has come to Earth.
d. The “Highest and the Lowest” have met.
e. The human being intelligently “walks the Earth” as a unit of loving-will.
f. The initiate becomes what might be called ‘the unmediated man’—he needs no mediator between himself and Spirit. The middle principle ceases to exist, in its own right, and is absorbed by the spiritualized personality.
g. The personality is now a per-sona, no longer for the soul (which, in effect it has absorbed because it loves) but for the Spirit,
h. Man is manifested Spirit.
i. In a planetary sense he is omnipresent and omniscient, and is making application for omnipotence
50. The second paragraph above tells us that
“In the group application of these ideas the same basic and profound development must take place, and a group of disciples must be distinguished by pure reason, which will steadily supersede motive, merging eventually into the will aspect of the Monad—its major aspect.”
We are now invited to consider the group application of the direct alignment between Monad and Personality, between crown and base.
51. It is important to realize that if these consummations have occurred, the group in which they have occurred is necessarily within the Ashram, or is an Ashram itself.
52. These more advanced Rules can be studied by members of the Hierarchy, just as They study the last two books of the Yoga Sutras of Patanjali.
53. I do believe that the particular mode of internet study and exchange which we have arranged for ourselves, will tend to promote Triadal realizations—if all is successful. Our communication is somewhat disembodied. We are communicating as psyches, as minds, as souls, and if the process continues to develop, our communications will become more synthetic and will carry the Triadal note. The very conditions under which we labor induce impersonality. We must, however, find a way to intuit the quality of energy behind the many words, otherwise we will simply be trapped on the plane of mind.
54. In the shorter of the two paragraphs, the Tibetan is suggesting a sequence which we should ponder. I will enlarge it just a bit:
a. Mind (through meditation and study) leads into the realm of heart and soul.
b. Heart and soul represent love—the motive behind Creation. We begin to understand “from within”
c. The motive of expressing heart and soul through love is superseded by Pure/Inclusive Reason, which is a Wise and Loving-Understanding, revealing the archetypal nature of both microcosm and (eventually) macrocosm.
d. Pure/Inclusive Reason merges into the undeflectable energy of the Spiritual Will.
e. The Spiritual Will, if followed, leads us to the realization of Monadic Purpose.
f. Monadic Purpose, if lived, leads to identification with the life of the Planetary Logos.
E. Is the group will vital enough to condition the group relations and unite its members into a band of brothers? (cf. RI, p. 28)
The spiritual will of the individual personalities negates the personality relation and leads to spiritual recognition, spiritual interplay and spiritual relation (cf. RI, p. 28)
The head’s clear light (cf. RI, p. 28)
“What, therefore, is the group will in any ashram or Master's group? Is it present in any form vital enough to condition the group relations and to unite its members into a band of brothers—moving forward into the light? Is the spiritual will of the individual personalities of such strength that it negates the personality relation and leads to spiritual recognition, spiritual interplay and spiritual relation? It is only in consideration of these fundamental effects of standing as a group in ‘the head's clear light’ that it is permissible for disciples to bring into the picture personal sensitivities and thought, and this only because of a group temporary limitation.”
Points to Consider in Relation to the Above Paragraph
1. The questions asked in this paragraph are of great moment for us, and for any group which seeks (regardless of its limitations) to attempt to fulfil these more advanced Rules.
2. Will breaks down barriers to the Divine Circulatory Flow. The Divine Circulatory Flow, when unobstructed, produces unity and eventually synthesis.
3. Whereas “synthesis differentiates”, is also shatters ring-pass-nots. The more synthesis, the more flow, the more flow, the more synthesis.
4. Brotherhood is a great “fact” in nature.
5. If a group is to be distinguished by true brotherhood (thus becoming a “band of brothers”), it must be animated by both love and will. The love creates the “band”, or the bonding force. The will unifies their group note (for all are serving the same purpose) and enables them to “onward move” (for the energy of will is called “Progress Onward”, and “Driving Forward through Space”).
6. In such as group as the 28 Rules Group, we cannot leap immediately into will. Group intelligence and group love, must precede group synthesis in will.
7. First we must get to ‘know’ each other, as souls. This will require both intelligent perception and loving understanding.
8. Conditions within our group personality must be purified. The more we adhere to group purpose, the easier this will be.
9. Gradually, our own importance as group members will begin to fade from consciousness, and the presence of the group, and the beingness of the group will emerge as of greater importance than our own personal preferences and possibilities for our personal development.
10. All these are preliminary stages before group spiritual-will can truly emerge. Some of the necessary eliminations are given in the introduction to Rule XI.
11. For now we are studying about the will, and hopefully, through our labours, gradually participating in thought processes and activities which will lead us along the line of integration towards fusion, and from fusion towards synthesis. But it is too early for even group integration to be real—though it will come IF and AS we adhere to purpose.
12. Notice in this paragraph the rather strong note of impersonality which is sounded. The spiritual will of the individual personalities is called for, in order to negate personality relation, and lead instead to “spiritual recognition, spiritual interplay and spiritual relation”.
13. In relation to these words it should be said that “personal” relates to the lower three vehicle and their unification as personality; “spiritual” relates to the realm of soul; and “divine” relates to the realm of Spirit.
14. The implication is that strictly personal interplay negates spiritual interplay, and must subside if spiritual interplay is to emerge.
15. We might return to the ideas of “heating” and “warming” which we studied in the first Rule for Applicants. Speaking generally it could be said that personal interplay heats and spiritual interplay warms, whereas divine interplay electrifies.
16. So many of us are loath to give up our instinctive focus upon personality. It is so familiar. In this problematical relinquishment we see a lower reflection of the challenge facing the applicant to the fourth initiation, as he is compelled to relinquish his focus upon the treasures of the causal body.
17. There has been so much unbalanced emphasis during the Piscean/Sixth Ray Age upon “heaven” as opposed to “earth”, that it is understandable why the modern student of spirituality should seek to give the personality its due. This is a needed balance, however it must be recognized that relinquishment is still an inevitable part of the evolutionary process on this planet, and that we can only reclaim the full value of the personality if we have been willing to venture into the realm of impersonality and there succeed. Graduates of Earth School are called “Adjudicators between the Pairs of Opposites”.
18. The last sentence is a hard one:
“It is only in consideration of these fundamental effects of standing as a group in ‘the head's clear light’ that it is permissible for disciples to bring into the picture personal sensitivities and thought, this only because of a group temporary limitation.” This shows us how tough are the demands for group living and expression in the New Age. There is no question about it—the personal is here seen as the limiting. It is as if the Tibetan is demanding a certain ‘altitude’ of consciousness before it is permissible (or safe for group integrity) to bring the personal under the group gaze. The suggestion is that the Ashram is a strictly impersonal group, and that Masters’ groups (making application to the Ashram) are subject to limitation and for that reason still bring personal considerations into the group process.
19. All this may seek rather cold and not very “human”, and to an extent, this is correct. Statements like the ones written above are written from the perspective of the “clear cold light”. I suppose that until we, individually, and we, as a group, are steadily working within the coldness of that light, we will not see things entirely as the Tibetan sees them.
20. Progress along the Path of Occultism proceeds from one relinquishment to the next, and the next. For many, the call to an impersonal life will seem a great leap, and not an altogether pleasant one. Justifications will be brought forward about the value of personal life (and at certain stages of evolution, who could dispute the correctness of these justifications?). Yet, the Tibetan is challenging us to enter a new phase of relatedness which is not based upon the heat of the lower eighteen fires at all. This phase is unfamiliar to all of us. Real familiarity comes within the precincts of the Ashram, so it is natural for us to be hesitant. Even if we consciously give full assent to what is asked of us, there will be parts within us that are hesitant. How to treat these parts is the subject of spiritual psychology, but the Tibetan gives us one big hint—“Divine Indifference”.
21. So, already we are dealing with the “cold”. Do we like it? Or not? Or maybe, the word “like” should have nothing to do with it, being such a “kama-manasic” word.
F. When the group antahkarana is complete, the aspect of pure reason and of the heart does control (cf. RI, p. 29)
“What is it, therefore, which prevents a disciple—as an individual—from having direct approach and direct contact with the Master without being dependent upon an intermediary? Let me illustrate: In the group I have under training (Discipleship in the New Age, Vols. I and II) two or three have direct approach and others have it but know it not; still others are well intentioned and hard driving disciples, but never for a second do they forget themselves; one has had a problem of glamour but now is preoccupied with the problem of spiritual ambition—a spiritual ambition which is working through a very small personality; some could make rapid progress but are too prone to inertia—perhaps I could say that they do not care enough. Each of them (and every other disciple) can place himself. All of them desire to move forward and possess a strong inner spiritual life—hence my finding the time to work with them. But the group antahkarana is still incomplete and the aspect of pure reason and of the heart does not control. The evocative power of the Spiritual Triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is non-existent—speaking from the angle of the group personalities which make up the personality aspect of the ashram. This is a factor with which they oft feel I have not to deal. It can only become a potent factor if certain personality relations are adjusted and inertia is overcome. Then and only then can "the group stand."
1. The Masters are in the business of teaching us how to become Masters—eventually.
2. They are , therefore, constantly throwing us “back on ourselves”. The Buddha’s last words were all about “Self-reliance”.
3. Master DK wants His students to have “direct access” to the Ashram and to Him. This would promote their effectiveness and advance the manifestation of the Plan.
4. So He goes into the reasons which prevent such access. (This paragraph is referring to the groups which DK had under training, and to the members of which He wrote letters of instructions—gathered together in the two Discipleship in the New Age volumes.)
5. In the beginning, there were some fifty disciples involved in the Tibetan’s groups—the ones He had under immediate supervision.
6. By the time He wrote this material, the groups had been reorganized into one large group of twenty-four members (the number twenty-four is the number of Shamballa).
7. Of those twenty-four, two or three had direct access to the Tibetan.
8. Interestingly, other had such access, but knew it not. It is as if some of those who had “direct approach” without an intermediary, did not consciously register the connection. Perhaps certain energies from the Master and the Ashram flowed into their consciousness when they thought in that direction, but they did not discriminate such energies as emanating from the Master and His Ashram. It is, after all, essentially a matter of discrimination. All the many varied energies and forces which impinge upon the consciousness and vehicles of consciousness, have many and varied sources. A disciple may have access to and receive a variety of energies and forces (which are effective in his life) but he may not know their point of emanation. Why might this be so? Well, perhaps the careful mental-sentient work involved in comparing and contrasting had not been done. Perhaps there was simply insufficient observation and analysis.
9. As well, perhaps the possibility for direct, unimpeded relationship had already been built, but these few did not utilize it or push it far enough—perhaps they lacked “follow through”. Perhaps they simply did not take advantage of that which was already in place.
10. Some of the disciples are referred to as “well-intentioned” and “hard-driving” (apparently a virtue in a disciple—a Martian virtue), but remained essentially self-centered and unable to forget themselves. These disciples were, it might be said, still “heating” themselves, and had not yet transferred sufficient energy to the heart center to result in a prevailing selfless love.
11. DK isolates one disciple as glamored and working through a “small” personality. And spiritual ambition was the problem. What is spiritual ambition? We might call it the intense desire for spiritual place and status. It is based upon a narrow point of view which fails to see the whole and the contribution made by all members of that whole. Spiritual ambition is also based upon inaccurate self-assessment, because it usually involves the attempt to elevate oneself beyond one’s own level of competency. The problem is a lack of humility called in the Teaching “an adjusted sense of right proportion”. Such ambition is frequently based upon a spiritual inferiority complex. Instead of depression (another possible reaction), there is the attempt to negate the feeling of worthlessness by an intensified self-promotion.
The spiritually ambitious disciple fails to realize that in all hierarchically related matters one can never force ones way into the next level of spiritual advancement. One can force oneself to develop the qualities necessitated by that next level of advancement; one can “knock” at the door separating a lower level of vibration from a higher; but, that done, one must wait before the door until (one’s quality being recognized by those on the further side of the door) one is invited in.
12. Then, there are those who were too “prone to inertia” and who, in the last analysis, did not “care enough”. One wonders how any disciple having the direct privilege of supervised teaching and commentary from Master DK could ever be lazy and uncaring. But we must hesitate in our judgement, for the pressures to which those individuals were subjected were extreme, and they lived at a decisive point in the history of humanity—for civilization, as we know it, could have ended at that point, and a thousand years of darkness could have supervened.
Inertia is the tendency to give in to the “tamasic” nature of the physical elemental. It is a lunar and lower Vulcanian quality, and is related to that head of the Hydra which is called the “Love of Comfort”. And inertia is possible not only in the physical nature, but in the astral and mental natures as well. Slowness to respond to proffered opportunity is a form of ingratitude based upon excessive attention to the comfort of the lunar vehicles. Basically, the values have not been adjusted, and material values weigh too heavily. Essentially, it is a failure of ‘spiritual sight’. The inert, unresponsive, uncaring one, simply does not see what is at stake, and what is being missed through opportunity untaken. Perhaps time and pain are the only cures. When one has had a surfeit of unsatisfying material experience, one will be alert and ready to respond to the proffering of opportunities to rise out of that spiritually dissatisfying state.
13. The Tibetan invites all disciples to place themselves according to one or another of these categories, and perhaps we should evaluate our own discipleship and our relation to the Master and the Ashram to see where we stand. “The Road is trodden in the full light of day, thrown upon the Path by those who know and lead, and at each turn, a man must face himself” (Rules of the Road I)
14. Such self-evaluation is a constant requirement of the Path—undertaken not to satisfy (or deflate) egoism and personal ambition, but to see clearly where we stand, to whom we must look for help, and whom we may help.
15. All we really need to know is the occult constitution of man and our next step forward. But implicit in knowing that next step is knowing where we stand.
16. In various ways, the Tibetan constantly gives us hints to help us evaluate properly. The mis-evaluation of where we actually stand is, perhaps, the most prevalent mistake made by students of esotericism, and is a fruitful source of glamor and trouble within groups. Would it not be better to see clearly, and to really know, rather than pretend and, consequently, be obliged to invest an inordinate amount of energy in sustaining the pretence, hiding it from others and especially from oneself?!
17. Then, the Tibetan tells us what is missing:
“But the group antahkarana is still incomplete and the aspect of pure reason and of the heart does not control. The evocative power of the Spiritual Triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is non-existent—speaking from the angle of the group personalities which make up the personality aspect of the ashram.”
By reading about what has not yet been accomplished, we see what lies immediately ahead of us. Can we become personalities held and evoked by the Spiritual Triad? We would be spiritually steadier in our personality life. These are our objectives. And the moment many of us do not really know what the antahkarana is, and many of us who think we know, have no practical experience with the antahkarana as a functional reality. So much remains to be done. We soberly assess where we stand, so that, according to the Law of Economy, we may take the next necessary steps. If we wrongly think we are already ‘there’, we will not step, and we will not progress.
18. The Tibetan refers to the personal sensitivity of the disciples in His group. They often took His comments about the condition of their personalities, personally, (frequently blaming them on Alice Bailey!) and thereby delayed their own progress. Some very promising disciples simply quit the Tibetan’s groups, because they did not like to have their weaknesses exposed—especially before the other group members (for all written papers and letters were shared).
19. The Tibetan ends the paragraph by telling us how invocation can become a potent factor in our lives.
“It can only become a potent factor if certain personality relations are adjusted and inertia is overcome. Then and only then can ‘the group stand.’”
The very first sentence of Rule I for Disciples and Initiates refers to how the group must “stand”—i.e., “within the fire of mind, focussed within the head’s clear light”. Here He tells us one of the major requirements for enabling the group to stand. Inertia must be overcome and personality relations within the group must be adjusted. Surely such personality relations (if not adjusted) cause many instabilities and side-tracking of group energy. Personality and the principle of cleavage are closely related. A group full of cleavages (separations) is not standing. Such a group cannot love and cannot bear the descent of will, which will only aggravate the cleavages, and even bring about group destruction.
20. Apparently it is no easy thing to become such a group as the Tibetan envisions, and which the Rules describe. It may well take a few hundred years before a group which can completely fulfil the requirements is ‘grown’ (I hesitate to say, “created”) Still, a beginning must be made.
21. As we still have about another 115 years before truly entering the Age of Aquarius, we are in the rehearsal period.
The Themes Included Under the Sentence 2
G. The nature of the burning ground (cf. RI, p. 29-30)
The blazing light of the Monad (cf. RI, p. 30)
The will aspect as it destroys as by fire all elements of self-will (cf. RI, p. 30)
When the antahkarana of a group is rightly constructed, then the individualized group-will will disappear in the full consciousness of the monadic purpose or clear directed will (cf. RI, p. 30)
“Here there is quite apt to be misunderstanding. To most people the burning ground stands for one of two things:
a. Either the fire of the mind, burning up those things in the lower nature of which it becomes increasingly aware.
b. Or the burning ground of sorrow, agony, horror and pain which is the characteristic quality of life in the three worlds, particularly at this time.
But the burning ground referred to here is something [Page 30] very different. When the blazing light of the sun is correctly focussed on or through a glass it can cause ignition. When the blazing light of the Monad is focussed directly upon the personality, via the antahkarana and not specifically through the soul, it produces a blazing fire which burns up all hindrances in a steady, sequential process. Wording it otherwise, when the will aspect streams from the Monad and focusses through the personal will (as the mind can grasp and realise it) it destroys as by fire all elements of self-will. As the energy of Shamballa streams out and makes a direct contact with humanity (omitting the transmission via the Hierarchy, which has hitherto been customary), you have what has been seen in the world today, a destructive conflagration or a world burning ground. When the antahkarana of a group is rightly constructed, then the individualised group-will will disappear in the full consciousness of the monadic purpose or clear directed will. These are points which the disciple preparing for initiation has to consider as he prepares for the higher initiations, and these are the points which any group or ashram in preparation for initiation has also to consider.”
1. How does the fire of mind burn up those things in the lower nature of which it becomes aware? The focussed, illumined mind has an ability to “see through” those habitual, repetitive patterns which must be negated and removed. The power of such patterns lies in the fact that they are not understood. When understood by the mind, their process can be stopped because the steps in the process are seen and can be negated.
2. The mind is fire, and the mental plane is particularly associated with fire. The recognition which results when mind thinks about that which is undesirable is a kind of fire which prevents its habitual enactment, or at least makes that enactment more difficult.
3. Something that is “seen through” is more easily dismissed. This dismissal is a removal akin to the destruction wrought by fire.
4. During the World Wars (and in fact during any wars) these has been extensive use of fire—either normal flame, or that induced by bombs and other incendiary devices. Conditions in war-ravaged countries have been the most literal manifestation of the “burning ground”. One is reminded of the utterly destructive policies of retreating armies—the “scorched earth” policy.
5. The burning ground the Tibetan is seeking to explain is described in these words:
<“When the blazing light of the Monad is focussed directly upon the personality, via the antahkarana and not specifically through the soul, it produces a blazing fire which burns up all hindrances in a steady, sequential process.”</span><br>
It becomes clear that there cannot be any such burning ground unless the antahkarana is constructed.
6. So often we think about the antahkarana as an organ of invocation or of access. But it is equally an organ of transmission from the higher aspects of the human energy system.
7. We might ask, what is the focussing agency? What is analogous to the “burning glass” or magnifying glass? The radiation of the Monad is pervasive and, as far as the personality is concerned, universal in its extension and awareness. Just as the attention of the Solar Angel is not usually focussed upon its personality, and only later becomes increasingly (though cyclically) focussed, so the Monad upon its own plane is a center of awareness with “other things to do” than attend to its lower expressions—the causal body and the personality.
8. But when the Monad is invoked, its energy is evoked, and its gaze is turned upon the personality (once the antahkarana has been constructed). It is then the antahkarana that becomes the focussing or channeling agency. The image (though inaccurate and only meant to be suggestive) is that of taking the diffused spherical radiation and influence of the Monad, and channeling it intensively through a line of energy—the antahkarana.
9. For practical purposes, the energy of the Monad must be invoked. Only when the soul-infusing personality has reached a stage of ‘invocatory readiness’ can the energy of the Monad be accessed—but first the energy of the Monad’s threefold expression, the Spiritual Triad, is accessed. So access to the Monad is a very late stage in the utilization of the antahkarana. We are not there yet.
10. What is the experience of the personality, should the blazing light of the Monad be focussed directly upon it? Perhaps the word driven would describe the effect. This is not the drivenness evidenced through the intense activation of the solar plexus and of the desire nature in general. It is the sense of being driven by a Will far greater than one’s own. There arises the sense of that which must at all costs be done, regardless of the consequences upon the personality.
11. Of course, much discrimination is needed to differentiate between the monadically-driven personality, the soul-impelled personality, and the ambitiously driving personality. In all cases the energy of “Driving Forward through Space” (straight-line motion) may be in evidence. But those who are driven by the Monad possess a relatively vast consciousness, with concerns that lie far beyond the personal and even the trans-personal. Trans-personal concerns belong to the realm of soul. Planetary concerns (more in evidence after the third degree which we, with Dane Rudhyar, might call the planetarization of consciousness) pertain to increasing monadic awareness.
12. Note that processes connected with the Monad are orderly, and sequential. The seventh Ray of Order, Organization and Ceremonial Magic, is a lower reflection or expression of the first Ray of Will and Power (the ray generically associated with the Monad).
13. Interestingly, different types of Monads (among the three major types) determine the sequence of activation of points within the chakric triangles of the etheric body, and also of petals within the egoic lotus.
14. Thinking further of the effect of monadic fire upon and within the personality, we might expect significant relinquishments and sacrifices, and the stimulation of the power of abstraction (the withdrawal from form). What is being burnt is the ties which connect the monadically-driven soul-infused personality to various kinds of form—gross and subtle.
15. The Tibetan gives another angle on the fiery process through the following:
“Wording it otherwise, when the will aspect streams from the Monad and focusses through the personal will (as the mind can grasp and realise it) it destroys as by fire all elements of self-will.”
What is “self-will”? It might be called personality determination. It is the reinforcement of personality desire. Self-will is a necessary phase of development and produces the strong personality. The consciousness normally associated with self-will is quite narrow (i.e., personal) and the larger more important objectives are not seen.
16. As a technical differentiation, it is possible to have a personal will which is at the service of soul-will and monadic-will, and hence is not, strictly speaking, selfish “self-will”.
17. What is desirable is that personal will be absorbed or abstracted into soul-will, and that the will of the soul-infused personality be absorbed or abstracted into first triadal-will and then monadic will.
18. How, in other terms, is self-will destroyed? Perhaps though devaluation of its objectives. If, through the enlargement of consciousness conferred by soul/Triadal awareness, the objectives which self-will had sought to attain are revealed as relatively worthless (in the larger scheme of things), the energy previously given to that attainment will be withdrawn (a first ray technique) and transferred to the attainment of higher objectives suggested by the expanding consciousness—objectives, therefore, in line with a higher will.
19. The point is that changes in the nature of the will which is employed are directly related to changes in consciousness.
20. Monadic impact comes with revelation; it is not just a blind energy. The consciousness expands vastly and begins to embrace the planet, the solar system and, eventually, that which lies beyond. Higher will impulsions are revealed to consciousness as the objectives of self-will are shown to be small and limiting. Will impulsions which are not one’s own (personally) sweep through the personality, which acquiesces and lays its quota of will energy at the disposal of these higher impulsions.
21. The simple language connected with such changes might be expressed as follows: “I don’t want to do those trivial things any more. I want to do something more meaningful, more significant, something which is better for the greater whole or the “Greater Good”.
22. When focussed action on behalf of the “Greater Good” is emerging within the personality, it is a sign that a higher form us will is taking control.
23. Another reason why the will of the Monad destroys self-will is that it is so much more intense, magnetic and arresting. We are all Spirits imbedded in matter. Deeply within ourselves we want to return to the state of Spirit and be free. When we come into the presence of a greater more commanding energy, the Spirit within us gravitates towards that greater energy and forsakes that which limiting (which does not mean we forsake that which is limited).
24. What does it mean that the blazing light of the Monad is not focussed through the soul but directly upon the personality, and that the Will of Shamballa is not focussed through Hierarchy but directly upon humanity? Perhaps we might say that soul and Hierarchy have greater connection to form than Monad and Shamballa. Soul and Hierarchy represent a balanced way in which the needs of form and the needs of Spirit are both considered. Soul and Hierarchy force the issue, but with warmth and far more gently than Monad and Shamballa. When the soul and Hierarchy are no longer acting as intermediary buffering agencies between the will and the form, the opportunity for very rapid development of the form presents itself—but there is equally a possibility of destruction of form through the premature application of intense energies.
25. We need to realize that Spirit unleashed is a destroyer of form. We are told that the Lives within Shamballa proceed with utmost caution in releasing the Shamballa Force upon Humanity for just this reason. (This means that They had better not think of us too often!) The individual disciple “making application” to his Monad is perhaps not so wise. Some types seek to “take the Kingdom of Heaven by storm” and become “occultly violent”. Their possibilities for advancement may, thereby, be greatly enhanced, but they may “destroy themselves” (really their “not-selves”) as well.
26. Really, although the soul and Hierarchy are “by-passed” in these two types of transmission, there is no way to by-pass the energy of love. This is important to realize. The quality of love must have been absorbed by the personality from the soul if the will impact from the Triad/Monad is to be safely absorbed and effectively expressed. So, direct will impacts do not negate the necessity of the presence of love.
27. Direct will impact is a great hastener. We seem to be at that point in planetary development when this hastening is needed. There are great risks in the hastening (risks to the form), but great potentials as well.
28. As we study these 28 Rules, we are exposing ourselves to the driving, hastening process. Our major safeguard is Loving-Understanding. Then, we can be lovingly-wise in our application of the intensified will we receive via the antahkarana.
29. Every student can make application of these principles to himself or herself.
30. From yet another perspective, the Tibetan says the following:
“When the antahkarana of a group is rightly constructed, then the individualised group-will will disappear in the full consciousness of the monadic purpose or clear directed will.”
Note, that now we are discussing the group antahkarana. It is the responsibility of every group participant to build his own antahkarana; with this task, we are engaged, and many have been so engaged for years. Only when this has been relatively completed by the majority of group participants, can the group antahkarana be said to exist.
31. What will be the evidences that the group antahkarana rightly constructed? Simply—
a. The group mind will evidence the capacity for abstract thinking. The group will think in broad terms, free from the usual illusions; free from the influence of the group personality.
b. Group love will be a real and noticeable factor, and will sweep across the world, inclusively embracing many individuals and groups.
c. The group will be undeflectable in its ashramically-aligned will. The note of group purpose will be sounding strongly and beautifully, and all group members will be vibrating in harmony or unison with that note.
32. The Tibetan closes the paragraph under discussion by telling us how important is the information He has just imparted—how necessary for both individual and groups as they prepare for initiation. Note here that even Ashrams are preparing for initiation.
33. The way to prepare for the higher initiations is to work with the will. All the way up the Ladder of Initiation, the formula for advancement is “Thy Will be Done”.
34. The secret revealed to the advancing initiate is that Thy will is really My will. There is no “My soul and Thine” , and, fundamentally, there is no “My will and Thy will”. There is only One Will, and the various strata of the will of any self-conscious entity are all subsumed under that One Will.
35. In the early days, each new aspect of will encountered my seem an alien will. This perception changes when that apparently alien will is done, performed. The alien will is then discovered to be intimate to one’s inmost Self.
H. The trained use of the higher will (cf. RI, p. 30)
Shamballic will (cf. RI, p. 30)
The Way into Shamballa (cf. RI, p. 30)
“The secret of the higher initiations lies in the trained use of the higher will. It does not lie in purification or in self-discipline or in any of the expedients which have acted in the past as interceptors of the truth. This whole problem of the Shamballic will is in process of revelation, and will eventually alter the entire approach of the disciple in the New Age to initiation. The theme of "the Way into Shamballa" requires reflective study and esoteric understanding. In this concept of the new and future section (if I may so call it) of the Way or Path with which the modern disciple is faced lies the secret of the coming revelation and of the spiritual dispensation which will emerge as humanity constructs the new world civilisation and begins to formulate the new culture. The burning, purifying, destructive effects of the monadic will upon its distorted reflection, the individual will, deeply deserves consideration.
Points to Consider in Relation to the Above Paragraph
1. We are told that the “secret of the higher initiations lies in the trained use of the higher will”. What is this “trained use”? Training is a repetitive process for inducing willful control.
2. Under the regime of higher initiations, initiate finds himself identifying with ever greater wholes. The trained will is used to disidentify with and even sever from lesser wholes in which the initiate had been immersed.
3. By using the higher will, the energy of the next greater whole can begin to flow through the initiate’s energy system, and he thus becomes an agent of that next greater whole into which he is being absorbed. Disengagement from the lower must precede absorption into the higher. The trained use of the higher will ensures this disengagement and absorption/identification.
4. The secret of the higher initiations does not lie in purification or in self-discipline or in any of the expedients which have acted in the past as interceptors of the truth.
By now we should recognized that the ordinary purifications and disciplines necessitated upon the Path of Probation do not apply to the training for the higher initiations—they are simply assumed to be in effect as an unconscious part of the candidate’s approach to living. The Tibetan is here suggesting that too much attention has been given to these lower disciplines and purifications (necessary as they are). There has been a preoccupation with them (prolonged beyond usefulness) and the greater truths have been intercepted or deflected.
5. It is, however, only safe to concentrate upon the higher disciplines (the training for the use of the higher will) once the foundational disciplines and purifications are in place and effective. We all can assess where we stand.
6. The Tibetan emphasizes the importance of the theme, “The Way into Shamballa”. At one point, he assigned one of His students the task of writing on this theme, but the student ignored the advice and missed a great opportunity. It is theme we all could well ponder.
7. It is not that individually or as a group we stand before the Ramparts of the Shamballa. We do not. Masters of the fifth degree are learning so to stand, and even They are not full members of Shamballa. We can, however, make the Spiritual Will and the Divine Will themes of our meditative thought, and we can seek to find those great willful impulsions (emanating from higher Centers of Will), and align our lives with them. Of course, to do so, we must recognize them, and thus, as task of discrimination is presented to us all.
8. The “Way into Shamballa” is, for practical purpose, the ‘Way into our own Monad’. This “Way” requires that we carefully build and use the antahkarana, and, in general, learn to think and act in wider terms.
9. The one who has learned daily to hold the welfare of the entire planet in his consciousness for at least a few significant moments is already on his way.
10. It is essential to remember that will without love will never allow one to tread the Way to Shamballa. None of us is full members of the Hierarchy, and love opens the door to Hierarchy. Only the members of Hierarchy are candidates for entry into Shamballa. The implications are clear.
11. Further, God’s Will is Love. This is true of both the Planetary Logos and the Solar Logos—both of Whom has a second ray soul.
12. Shamballa is, upon this planet, the “Good”. If through love we can bring out the good in others and in ourselves, we are treading that Way.
13. The Tibetan tells us how important will be the theme of Shamballa for the future culture and civilization. We are thereby enjoined to think beyond Hierarchy, even though, for practical purposes, our task is to fit ourselves to become members of the Hierarchy. In this case, our “reach” certainly exceeds our “grasp”—but such are the requirements for discipleship training in the New Age.
Master Morya has suggested wearing away irritation (Imperil) through “cosmic perception”. Thus are the distortions of the myopic personality ended. The soul has been called the reflection of the Monad and the personality is its shadow (and that shadow is distorted). Yet, in a way, Spirit and matter have some points in common, and within the personality is to be found an analogy to the Spirit. Both are “Number One”—the Monad in a vast sense, and the personality in a limited egoistic sense.
Well might we ask if the monadic energy is at all effective in our personality lives, or even sensed? A corollary to this question is “How large is our consciousness?” “How broadly do we think and envision?” It is clear that by use of the second aspect of divinity (i.e., through the expansion of consciousness) we are making initial application to the understanding and utilization of the will and purpose of the Monad—the first aspect. If the candidate to the higher initiations can leave the part behind for the sake of the whole, he is on the way. If we (with unconscious selfishness) seek to leave the part behind for the sake of but a different part (the part which he, personally, is), he is not treading the Way into Shamballa, and true monadic awareness is still, for him, remote. It is possible for people to renounce aspects of life for the purpose of feeding their own pride! deepest desires one begins to find will.
I. The assimilation of the individual will and the egoic will into the purpose of the Monad which is the purpose — undeviating and unalterable — of the One in Whom we live and move and have our being (cf. RI, p. 31)
“For long, aspirants have noted and have been taught the effect of the will upon the astral, or emotional body. It [Page 31] is one of the primary and most elementary of the initial tensions, and is taught upon the Probationary Path. It leads to the purifying and the re-organising of the entire psychic and emotional life, as the result of its destructive action. "If you will only think," "if you will only use a little will," and "if you will only remember that you have a mind," we say to the children of the race and to beginners upon the Path of conscious Return. Little by little, then, the focus and the orientation shift out of the astral life and from the emotional level of consciousness into the mental, and consequently into the reflection of the world of purpose, found in the three worlds. When that stage has been somewhat developed, then there follows, upon the Path of Discipleship and of preparation for initiation, an effort to grasp and understand the higher aspects of this mental process, and the will aspect of the egoic life begins to influence the disciple. The "petals of sacrifice" unfold and the sacred sacrificial aspect of life is revealed in its beauty, purity, simplicity and in its revolutionising quality.<br> <br> Upon the Path of Initiation, the monadic will (of which the egoic will is the reflection and the individual self-will is the distortion) is gradually transmitted, via the antahkarana, direct to the man upon the physical plane. This produces the higher correspondence of those qualities so glibly spoken of by the well-trained but dense esotericist—transmutation and transformation. The result is the assimilation of the individual will and the egoic will into the purpose of the Monad which is the purpose—undeviating and unalterable—of the One in Whom we live and move and have our being. This is the field of the true burning, for our "God is a consuming Fire." This is the burning bush or the burning tree of life of Biblical symbolism. This highest of all the fires, this deeply spiritual and hitherto seldom recognised burning-ground, has its effects summed up for us in the next phrase or sentence of Rule
1. The Tibetan speaks upon the effect of will upon the astral body </span><span lang=EN-US style='font-size:12.0pt; font-family:"Times New Roman"“purifying and the re-organising of the entire psychic and emotional life, as the result of its destructive action.” What happens? Simply, outgoing streams of desire towards that which is not willed are either stopped and/or redirected to that which is willed.
2. When will is applied to mind, certain patterns of thought are emphasized and stabilized, and other unwilled patterns of thought are ‘cancelled’, not allowed.
3. So we see that through sending energy in certain ‘directions’ and preventing from traveling other ‘directions’, will can reorganize restructure the psychic, emotional also mental life. Very simply, organizes fields ways are different to previous conditioning of those fields.>
4. It is interesting that the mental life is the “reflection of purpose in the three worlds”. There is a definite link between mind, will and purpose. The mind becomes an instrument of control within the lower worlds. Mind (as a carrier of will) can even be used to control its own activities.
5. In the first of the paragraphs immediately above, the Tibetan is taking us through a sequence of development of the will.
6. It should be noted that the “higher aspects of mental life” are related to will aspect Ego. This is beginning wisdom. higher mind generalizes from many concrete instances, and learns which patterns thought behavior progressive wise, not.
7. The will of the Ego always impels towards sacrifice—a process which renders lunar life sacred. Sacrifice, as we have been taught, means to “make sacred”.
8. It is interesting that the sacred, sacrificial aspect of life considered not only beautiful, pure and simple, but revolutionary. Why is sacrifice revolutionary? Well, it certainly represents the incarnated Spirit in the act of “swimming upstream”. It represents a great reversal of energy, through a reorientation and transformation of desire. Many revolutions are simply overthrows with no real change in quality. The revolutionary quality of sacrifice, however, might be called ‘the giving which is freeing’. Sacrifice cuts athwart desire, Desire and sacrifice can be considered opposites. Spiritual will and sacrifice are virtually the same.
9. For those for whom the thought is new, the “sacrifice petals” of the Egoic Lotus are the third tier of petals (or energy vortices) in that energy structure upon the higher mental plane called by esotericists the causal body or Egoic Lotus.
10. We learn that egoic will is a “reflection” of the monadic and personality its “distortion”. reflection still faithfully preserves form reflected object, though intensity object greatly reduced because appears in medium characterized by lower energy than which exists. “distortion” neither nor original object. It clear illusion, glamor maya are forces >distort (which really means, “to twist out of shape”)
11. It is interesting to realize that monadic will lies behind transmutation and transformation. Transmutation improves the quality of matter itself. Transformation creates in a lower medium those forms which are harmonious with forms in a higher medium. The transformed form, thus, resonates to the higher form which it seeks to approximate.
12. In order for transmutation and transformation to occur, a condition of >excitation must be produced. The Monad is essential fire, and its transmission along the antahkarana carries this fire into the realm of matter and form, and creates those progressive activations, stimulations and rearrangements which are called by the terms “transmutation” and “transformation”.
13. Matter and form are <i>not</i> the same. Matter is built into form. Form is of a higher order than matter. Transmutation is related to the reconditioning of matter. Transformation is related to the beneficial alteration of form. It is possible to have transmuted matter within a vehicle of expression which is not transformed. Transfiguration lies beyond them both</span><span lang=EN-US style='font-size:12.0pt; font-family:"Times New Roman".
14. It is worth pondering on this definition of the purpose of the Monad: it is “the purpose—undeviating and unalterable—of the One in Whom we live and move and have our being.” Thus, we see that the Monad is not “individual” in any isolated sense. There may be sixty billion human Monads, but if the personality extension of each Monad achieves a recognition of monadic purpose, each extension will be recognizing but one purpose—that of the “One in Whom we live and move and have our being”.
15. In occultism, the greater always includes the lesser. The two lesser forms of will—personal and egoic—are assimilated into the Purpose of the Monad. Notice the word “assimilated” because it suggests that the potency and skill of these lower forms of will is not lost, but simply, become a well-coordinated part of a higher will.
16. Notice the words “undeviating” and “unalterable”—effectively straight and changeless. We can see how much the principle of certainty is characteristic of the will. By the time one can wield Spiritual Will, one has passed through the buddhic stage of “straight knowledge” and “infallible intuitive perception”. Deviations are caused by confusion of consciousness. Once the buddhic plane (the plane immediately ‘below’ that of the Spiritual Will—the atmic) is assimilated, certainty is established and there is no longer any reason to vary one’s chosen direction.
17. The “One in Whom we live and move and have our being” has been called the “field of true burning”. “Our God is a consuming fire”, and “God is Love” also. We burn within the field of Divine Love. These fires definitely exist, although we may remain profoundly unaware of them. We are protected from premature exposure to the Fire of Love, because it would certainly destroy the unprepared personality. This may seem a strange thought—that Love could destroy, that Beauty could destroy—but so it is. A field of harmony, beauty and love, higher by far than a lesser field, will destroy that lesser field if the lesser field is unprepared for direct exposure. For love, beauty and harmony are inherently magnetic, and their magnetism will exert a powerful attractive force upon the constituents of the lesser field, pulling them out of coherence, and fatally disorganizing them. This thought could be pondered with profit.
18. As for the “burning bush” and the “burning tree of life”—we are that, once the monadic will is brought into unimpeded contact with the personality and its will.
19. In the entire process of preparation for initiation, we must be subjected to processes of intensification. But intensification without transmutation, transformation and eventual transfiguration simply leads to overstimulation and disintegration. The soul quality of Love-Wisdom or Loving-Understanding (the energy of Right Relationship) directs the intensifying energy rightly, preserving the coherency of the field or pattern to be intensified. The second ray preserves the pattern. Intensification without the mediation of this protective ray is simply destructive.
20. The moral of the story: will needs love for right expression in the world of form.
To the next part of commentary on Rule 1 for Disciples and Initiates