Commentary on Rule II for Disciples and Initiates
Rule II: First Sentence
“The WORD has now gone forth form the great point of tension: Accepted as a group. (R&I, p. 47-59)
A. The Word has now gone forth form the great point of tension: Accepted as a group.
1. We are speaking here of a higher correspondence to the stage of “accepted discipleship”, which, for the individual disciple, can occur as early as a point between the first and second initiations, lasting until the third.
2. In the individual case, it will be the Master who ‘speaks’ the “Word” of acceptance. This, we know, tends to occur in three ways—some of them symbolic:
The angle of the contacts which become possible upon the Path of Accepted Discipleship are well known but cannot be described in too much detail. They vary according to person, and ray. I would only ask you to have these modes of approach in mind, remembering that they do occur and occur in varying degrees of clarity and at various stages upon the Path. They are as you know:
1. A dream experience.
2. A symbolic teaching.
3. The thoughtform of a Master.
4. A direct contact with the Master in meditation.
5. An interview in a Master's Ashram.
The first three are more usually the experience of the probationary disciple. The last two are undergone by the accepted disciple. They have their astral or lower psychic counterparts. They are, in this case, not all glamour and illusion and are not basically reprehensible, for they are—in reality—the seed or guarantee of future inevitable experiences upon the Way. (DINA I 732)
3. The stage of Accepted Discipleship represents an important ‘moment’ in the process of proceeding from just outside the circle of the Master’s Ashram to a true position on its periphery. It means movement from participation in a Master’s group, to actual ashramic involvement—however peripheral. It signals, as it develops, an intensifying “ashramic intimacy”, and a new kind of rapport with the Ashram and its Center—the Master. While it is still a relatively early stage of ashramic affiliation, it is an expression of established solidarity between the Master, His Ashram and the approaching disciple.
4. Of course, the very necessary stages of ‘Accepting Discipleship’ and “Pledged Discipleship” must precede the recognition of “Accepted Discipleship”. It is upon these first two stages that the majority of disciples should concentrate, as they can actually do something about the first two, whereas the acknowledgement of acceptance is the prerogative of the Master. (We will append for study a compilation on the Accepting Disciple, the Pledged Disciple and the Accepted Disciple).
5. The Word of Acceptance which goes forth to the individual disciple will, in most cases, not be heard as a word, per se. Rather, it may be ‘felt’ as an intensifying sense of ashramic rapport, ashramic support, ashramic solidarity. The presence of the Ashram will move to the forefront of the disciple’s consciousness (which does not mean that he or she will become selfishly preoccupied with thoughts about the Ashram at the expense of service rendered). However, the Ashram will no longer be any “background consideration”, but a vital energic presence-in-consciousness.
6. Upon the realization of acceptance (or of the probability of acceptance), it can be expected that the disciple’s service will intensify, improve in quality, and more successfully carry and transmit the ashramic note—whatever that note may be (depending upon a particular Ashram’s ray and subray, and the specific focussed will, plan and program of the Master).
7. The sentence under consideration however, refers to group acceptance and from a Source much higher than that of the Master—in fact, Shamballa.
8. A Master can acknowledge, stimulate and empower an outer group associated with His Ashram, and so it is possible for a group, itself, to become an ‘accepted’ group. The Master does, in fact, have a number of outer groups which, together, amount to one large group under his influence, but such a group (of many groups) is on less intimate terms with Him than His Ashram.
9. Some of these outer groups are those of which He is aware, or upon which He, occasionally, ‘casts His Eye’. Others, stable and proven in service, are actually accepted groups, moving into real affiliation with the Ashram.
10. Yet all of these stages, even when referring to a group, are preliminary to the kind of acceptance which is here being discussed—acceptance by the “bright Center lying far ahead”—Shamballa.
11. It becomes clear that only a group of initiate status could meet the requirements for such acceptance. Technically then, even for a group, the stage discussed in the Rule would be one beyond that of “accepted discipleship”, as usually understood. Or, shall we say, that for a group to be an ‘accepted group disciple’ of Shamballa, the group would have to be an initiated group.
12. Thus, we can see we are dealing with a Rule the fulfillment of which lies beyond the possibilities of our group, presently, and of most groups in the world.
13. This first sentence, in fact, can be applied to the relationship of Shamballa to definite ashramic groups. As well, something of the relation between Shamballa and the Master’s Ashram, itself, (as a whole) is suggested in these words. Perhaps when the Master brings His Ashram to a certain vibratory pitch, some such ‘Word of Acceptance’ is accorded as an acknowledgement and a stimulation.
14. Acceptance is always important for the stimulation it will inevitably bring. Acceptance is an acknowledgement, which means that the Eye of the accepting Source is now upon the one accepted (be that one an individual or a group). This does not mean that the Master (or greater accepting agency) will always be observing the accepted one, but that there is a far greater awareness than heretofore of the place and role of the accepted one in the Ashram.
15. We must also remember that the eye is a source of stimulation and direction (not just an organ of registration). When a superior entity ‘regards’ a lesser entity—that regard, that look, even that glance, is a definite stimulation. (Parenthetically, the eye is a director, a receiver and a manipulator—making it active along all three major ray lines.)
16. We learn that the “WORD has now gone forth”. Presumably, this ‘now’ means—‘once the requirements have been fulfilled’. Although these fourteen more advanced Rules are not necessarily given in order, there is much to suggest that the fulfilled requirements for Rule I make the unfoldments in Rule II possible.
17. One can only imagine how much work must be accomplished by a dedicated, pledged, integrated, unified group of disciples before acknowledgement from Shamballa becomes a possibility. It is well to remember how potent is the Shamballa Force.
Speaking of Sanat Kumara and His Intimates, the Tibetan tells us:
He is the Custodian of the will of the Great White Lodge on Sirius, and the burden of this "cosmic intention" is shared by the Buddhas of Activity and those Members of the Great Council Who are of so elevated a consciousness and vibration that only once a year (through Their emissary, the Buddha) is it safe for Them to contact the Hierarchy. (R&I 130)
This process of protection and of distribution is one of the functions of the great meeting of all the Hierarchy, under the aegis of the three Great Lords (the Manu, the Mahachohan and the Christ) in that high and sacred valley in the Himalayas where annually—after due preparation—the Hierarchy makes contact with Shamballa and a relationship is then set up between the "bright and living centre" and the "radiating and magnetic centre," in order that the "acquiescent waiting centre" may be stimulated to move forward upon the ladder of evolution. Even the Hierarchy [Page 69] itself needs the protection of its full membership in order rightly to absorb the incoming energies, and later wisely to distribute the forces of the divine will in the three worlds where lies Their major responsibility. (R&I 68-69)
Therefore, we have to put this matter in proportion. No WORD from Shamballa is to be forthcoming for even the usual highly developed group. Definite and accepted affiliation with the Master’s Ashram must precede such Shamballic acceptance. Yet, towards these eventualities we may, as a group, aspire.
18. The word “now” is also important from another perspective. Monadic awareness is awareness within the “Eternal Now”. There may be a hint here. When a group has achieved the ability to ‘live in the Eternal’ (in the “Eternal Now”) and, also, ‘know the Self as One’—then, the time for acceptance may have come. Again, this suggests a group for which the third degree is a group attainment.
19. While those with an assured and continuous awareness of the Eternal Now are under monadic impress and have passed the third degree, such realizations may come intermittently to those who aspire to this point of soul fusion, and so glimmerings of the possibilities will appear.
20. The term “great point of tension” is interesting in the extreme. We note that the highest of our planetary centers is described not as a ‘place’ but as a point of tension—the great point of tension.
21. The student of occultism learns to think in a new way. Normal consciousness is filled with all kinds of ‘localizations’—this is here, that is there. And true, even Shamballa, has been assigned a kind of ‘place’ in the Gobi Desert as the “White Island”.
22. But such an spatial assignment, though true in its own way, is a materialization of a ‘non-local state’. Shamballa is, of course, everywhere—‘on’, ‘in’ and ‘through’ this planet (and perhaps, planetary scheme). Certainly, for the dwellers on the fourth globe of the fourth chain of this fourth scheme, Shamballa is everywhere—though not accessible to everyone.
23. Thus, a new language is required—a kind of ‘Language of Energy’. In this language, qualities of energies, vibratory rates, and degrees of intensification are the means by which we can know one E/entity from another, one condition from another, and one apparent ‘place’ from another.
24. What does it mean to us when we consider Shamballa as a “great point of tension”? Or when we consider Hierarchy as a kind of “point of tension”? Does such consideration condition our ‘approach’ to these ‘places’?
25. I would think it does, because we come to realize that we approach a higher point of tension through intensification.
26. Gradually, over the years, this is what all ‘approaching’ groups must do. Of course, this does not mean ‘trying to be intense’—an effort which can only lead to personality tension of the wrong kind. Rather, when meditation, study and service are pursued consistently and over a sufficient time, the requisite tension appears and rapport with greater points of tension becomes possible.
27. Although such acceptance lies far ahead of a group such as ours, we can imagine the process and the effects.
28. Before the stage of individual accepted discipleship is achieved, the presence of the Ashram and the Master is realized—probably at ever-decreasing intervals and with ever-increasing intensity. We could say the same of the group which is pledged and on the verge of acceptance by the Master’s Ashram.
29. Thus, for a group, this higher form of acceptance can only come after it is somewhat familiar with the experiences of spirit, monad, will, and purpose. Before there is any possibility of ‘acceptance’ (technically considered) the Shamballic vibration (albeit greatly mediated and ‘stepped-down’) must be at least be somewhat familiar.. The group must have its moment when it is swept by the first aspect and welded together in highly purposeful enterprise.
30. There are certain Full Moon Opportunities at which such a powerful impression is likely to occur. Wesak, of course, is paramount—but also Aries, Leo and Capricorn are strong possibilities—all of these signs/constellations transmitting the first ray.
31. Clearly, only a selfless, serving group, somewhat used to handling power can be a candidate for this kind of acceptance.
32. So, then, familiarity with the will vibration must come first, and some demonstrated skill in manifesting this will. Only a group well into its program of service and much practiced in the expression of redemptive soul energy, can lift itself into the registration of energy mediated from Shamballa. Thus, we are talking about developments which can only occur in the life of a mature spiritual group effectively expressing the Will of the Master.
33. A goal, therefore, is set before our eyes, but many are the arduous steps which lead to this goal.
34. Perhaps some necessary initial efforts would be a pondering upon the first aspect of divinity (the life, spirit, monadic aspect); deep meditation upon the nature of Shamballa and its distinction from Hierarchy; taking all necessary measures to ensure that one is living, at least, as a soul-infused personality—i.e., that one loves, and intelligently expresses love. This would be the foundation.
35. One can perhaps imagine the tremendous empowerment which would come with such acceptance. If the ‘individual’ monad (can we say there is such a thing?), when, focussed upon the personality (even upon the soul-infused personality) produces an individual “burning ground”, one can be assured that the Eye of the One Initiator, when focussed in acceptance upon a group, would produce the higher correspondence of the burning ground—the group burning ground. Perhaps, much of the work would already have been accomplished in relation to Rule I. After all, “the burning ground has done its work”—but there would be, undoubtedly, more and greater fiery experiences.
36. Any group eligible for such acceptance would already have come a long way in eliminating selfishness. With such acceptance, all group selfishness would be swept away, and there would dawn upon the group a growing understanding of what it would mean to relinquish the group causal body which—though of an elevated nature—is still implicated in subtle forms of ‘self-ness’ though not (at that stage) of outright selfishness.
37. The level of group responsibility would be formidable, the burden great. What is the ‘weight’ of the Shamballic ‘burden’? Master Morya, a Chohan of Shamballa forever says, “burden me still more”. Surely, such an accepted group would learn what it meant to ‘carry the weight of the world’. Only a truly Aquarian group would be eligible. “Let the group serve as Aquarius indicates” (Rule XII). Aquarius carries burdens.
38. The degree of stimulation coming with such acceptance would be intense. Since, under such stimulation, everything within the group would be stimulated, many necessary eliminations prior to such acceptance would be required. Otherwise, disintegration could results. But then, acceptance would not come unless a requisite number of eliminations had been made.
39. When we think of such eventualities, the very least we can do is to begin ‘practicing’ the spirit, practicing the “Presence”. In all truth, not so many of us are conversant with the spirit aspect. It is our new spiritual curriculum and is just now, for many, ‘coming into view’. These teachings speak so much of spirit, will, monad, life, the first aspect, that we have to begin translating these terms into real experience. The first step is, at least, to have the need to do so in mind.
40. The spirit ‘within’ us, demands a ‘return’ to itself. We do not have to worry about resting content for too long. Spirit will drive towards spirit, and “divine discontent” will spur us towards the Diving Totality which spirit represents.
41. Students of The Rays and the Initiations are invited to encounter the spirit—i.e., to encounter their true Self. It must, before long, dawn that this book(The Rays and the Initiations) is not just a book about the soul—however necessary soul infusion may be.
42. So I would recommend the cultivation of a ‘thirst for the spirit’ as a preliminary to its effective presence within the individual or (later) within the group. The time will come during the more than six years remaining to us, when evidences of ‘spirit possession’ will be registered by members of the group, and perhaps by the group in its entirety. We do not need to rush this process, but we need to be aware of its possibility and desirability.
B. The Path of Initiation is one on which we develop the Will aspect of divinity. (cf. RI, p. 47)
Learning how to use consciousness as a jumping off place for the recognition of a new state of realisation, which is not consciousness at all, as we understand that term. (cf. RI, p. 47)
Prior to each initiation, two major tests are undergone – that of the burning ground and that of the clear cold light. (cf. RI, p. 47)
Tension is the identification of the brain and the soul with the will aspect and the preservation of that identification –unchanged and immovable—in all circumstances and difficulties. (cf. RI, p. 48)
In our study of Rule One on Initiation, we gained (or perhaps fixed more clearly in our minds) three major thoughts:
1. That the Path of Initiation is one on which we develop the Will aspect of divinity.
2. We learn also to use consciousness as a jumping off place for the recognition of a new state of realisation, which is not consciousness at all, as we understand that term.
3. We undergo, prior to each initiation, two major tests—that of the burning ground and that of the clear cold light.
We closed our discussion with the thought of Tension and I defined it as the identification of the brain and soul with the will aspect and the preservation of that identification—unchanged and immovable—in all circumstances and difficulties. I mention this as the "tension" concept or point of attainment underlies the teaching of the rule which we are now going to consider.
1. Here is a succinct summary of the ‘gains’ in realization we should have experienced from studying and attempting to apply Rule I for Disciples and Initiates.
2. If you were to use “consciousness as a jumping off place for the recognition of a new state of realisation” how would you go about it? Perhaps we might say that consciousness reveals the nature of the other, whereas the new state of realisation reveals the identicalness of the other with the perceiver—no matter what the nature of the other may be. One enters into an experienced Brotherhood, not only with all human beings but with all ‘perceivables’. This realization relegates quality to a secondary position and existence itself to the primary place. What becomes important is not what something is, but that it is at all.
3. As for the two tests—it is important to realize that they occur before every initiation. We have been studying (in Rule I) the third initiation, but one can find applications of the burning ground and clear cold light to the first two initiations as well, and imagine their application to the fourth and beyond. One burns and one sees—more truly.
4. An important definition of Tension emerges:
“the identification of the brain and soul with the will aspect and the preservation of that identification—unchanged and immovable—in all circumstances and difficulties.”
In a way, this is never forgetting who you are nor what you have ‘come’ to ‘do’. Of course, the lunar vehicles almost ‘insist’ on our forgetfulness. Their ‘demands’, their ‘authority’ negate the possibility of the realization and expression of true will for many ages. We notice in the words “unchanged” and “immovable” the quality of the undiscovered planet, Vulcan—the planet of spiritual will. The disciple contains both flexibility and inflexibility—where needed.
C. Each of the Rules holds in it the seed of that understanding which must be evoked before the next rule can be mastered. (cf. RI, p. 48)
The WORD has now gone forth from the great point of tension: Accepted as a group. Withdraw not now your application. You could not, if you would; but add to it three great demands and forward move. Let there be no recollection and yet let memory rule. Work from the point of all that is within the content of the group's united life.
A close analysis of this rule will convey to the intuition far more than appears upon the surface, and that is rich enough. Each of these rules holds in it the seed of that understanding which must be evoked before the next rule can be mastered. All that is given is ever based on that which has gone before. The "three great demands" of the initiate are based upon the "triple call" found in Rule Two for aspirants and disciples. The triple call was earlier sounded forth. Now its higher significances must be comprehended.
1. Here the entire Rule is stated. As usual, we will be analysing these Rules in parts, making seed thoughts of each of the several sentences. What better way to understand the whole than to take it apart and put it back together.
2. The Tibetan always asks us to look beneath the surface—especially in the study of these Rules which must be approached through the intuition as well as the intellect. Intuition reveals the subtle pattern unrevealed to intellect alone.
3. Although these Rules are colored by different Rays, and refer (non sequentially) to various initiations (or the interim states between such initiations), they also have a certain ‘sequentiality’ which must be respected. Occult training relies upon gradualism and progression by degrees. Even the idea of the sequence of initiations reflects the idea of progression by degree. The initiations, in fact, are called “degrees”
4. The Tibetan has helped us see how the major learnings of Rule I have prepared a foundation for our understanding of Rule II. It would be well for each group member to frame to him or herself or to a co-worker, how the understanding and application of Rule I prepares the way for the understanding and application of Rule II. For instance; in Rule I we end with the thought of “tension” and in Rule II, we begin with it—though in relation to a much higher level. Further, it seems as if all the preparatory work done in Rule I, meets with an immediate response from a higher Source—“Accepted as a group”.
5. I would suggest that we do not simply study one Rule after another, but that when studying a new Rule, we re-include the Rules previously studied, as it were, gathering them into the new Rule. One method to facilitate this is simply to repeat the foregoing Rules each day so that our foundation remains secure. At first this will not demand very much time.
6. The Tibetan also calls our attention to the points of similarity between the earlier and the more advanced Rules. The “triple call” for instance, finds its higher counterpart in the “three great demands”. These kinds of parallelisms are everywhere to be found when comparing Rules of the same number. If we learn to recognize them, perhaps we will understand more about the transition from the stage of probationary disciple to that of true disciple/initiate.
D. Rule Two for Disciples and Initiates is one of prime importance, because it contains the motivating force, the conditioning factors and the place of triumph… (cf. RI, p. 48)
There are only four parts to this rule, which is one of prime importance because it contains the motivating force, the conditioning factors and the place of triumph—all these are indicated. We will, as is our usual custom, study each separate part sequentially and as far as possible in detail bearing in mind that initiation deals with factors in latent manifestation for which our languages have no words, and with ideas which are not yet to be found among the "raincloud of knowable things" (as Patanjali calls it)—that is, knowable to the masses of men. The initiate is, however, dealing with a world of meaning and of affairs which are not yet manifesting in any way. The task of the Master [Page 49] (and of Those higher than He) is to take those steps and precipitate those "waiting events" which will eventually bring them into manifestation. This, I would remind you, is always done by the use of the will and from a point of tension.
1. When one thinks of the “motivating force”, the “conditioning factors” and the “place of triumph”, the three aspects of divinity suggest themselves. How would you apportion these? How would you name these three and why?
2. We are given the reminder that initiation is all about what is not usually known. The factors related to initiation are not even to be found within the “raincloud of knowable things” (although this “raincloud” probably has several levels). Perhaps we are seeking the precipitations of the “raincloud of unknowable things” which can be accessed only by the intuition—a faculty with which the initiate customarily deals.
2. The pioneering work to be done by initiates is thus suggested. They follow the Rules of those who have gone before, but that which lies before them to access and precipitate is new to them in their time. The initiates of any time are penetrating into the unknown—not simply reusing that which has been wrested from the unknown by others—even the best of others.
3. The Divine Plan moves from apparent nebulosity to increasing clarity and gradual precipitation and concretion. The initiate is the means whereby there occurs the precipitation of that which is unknown to the lower worlds. There is a timing for this precipitation, and that is why the initiate must master the times and cycles, and also be aware of the qualities of energy available at any particular time, and the cyclic duration of those energies. One can see the usefulness of the Sciences of Astrology and Rayology for the worker who seeks the precipitation of a certain portion of the Divine Plan.
4. We might ask how the will working from a point of tension is useful in the precipitation of “waiting events”. We might say that through the use of the will, an energy pattern from one level of existence is ‘seen through’ into a lower level. The will holds the descending energy pattern coherent against disorganizing influences from the lower worlds. Will fortifies pattern.
5. We are told that “nothing is so potent as an idea whose time has come”. Yet who is sure of both the idea and the time? This is the work of the initiate, attuned to the subtleties of the Plan.
The Themes Included Under the Sentence 1
1. The Word has now gone forth from the great point of tension: Accepted as a group.
E. For the aspirant and for the disciple in the early stages of their training, the emphasis has been upon the “point of light” which must be discovered, brought into full illumination, and then so used that the one in whom the light shines becomes a light-bearer in a dark world. (cf. RI, p. 49)
I would like here to call your attention to the progressive nature of the esoteric science; it is nowhere better illustrated than in this phrase; nowhere is it more clearly shown and yet, unless the intuition and the sense of correlation are functioning, the idea might escape recognition.
In all the teaching given to the aspirant and to the disciple in the early stages of their training, the emphasis has been upon the "point of light" which must be discovered, brought into full illumination, and then so used that the one in whom the light shines becomes a light-bearer in a dark world. This, the aspirant is taught, becomes possible when contact with the soul has been made and the light is found. This is familiar teaching to many and is the essence of the progress to be made by aspirants and disciples in the first part of their training.
1. The Tibetan draws our attention to the progressive nature of the esoteric science. Essentially, we are moving from “light” to “life”.
2. Note that He mentions the intuition and the “sense of correlation” in the same breath. Indeed they are related, through the good offices of the planet, Mercury. What begins with an ability to see pertinent similarities between things, ends in a sudden grasp of the pattern which unites the whole. Both come under the province of Mercury. We might consider that the fourth ray bridging quality of Mercury leads to the apprehension of Unity through the faculty of pure reason—also ruled by Mercury.
3. The “point of light” can be found on both the mental plane and within the ethers of the head (the “light in the head” phenomenon). Students of A Treatise on White Magic will also recognize the idea of a “point”, to be found in the Fifteen Rules for Magic.
“The Energy circulates. The point of light, the product of the labours of the four, waxeth and groweth. “ (Rule III)
While this point arises through the building of thoughtforms in the magical process, it holds a strong analogy to the ‘point of illumination’ which arises upon the mental plane through the pursuit of meditative practices and is reflected in the brain. The Jewel in the Lotus is also a king of “point of light”—sometimes called “the monadic point”.
As long as the life thread is anchored in the heart it energises and preserves in livingness all the centres in the body, sending out its threads of life into a point which is found at the exact centre of the lotus, or at the heart of the centre. This is sometimes called "the jewel in the lotus," though the phrase [Page 623] is more frequently applied to the monadic point at the heart of the egoic lotus on its own plane. (EH 622-623)
4. What are the characteristics of this “point of light”; how is it experienced? Shall we say, as an ‘area of relative certainty’, an ‘area of knowing’? The soul is the Knower, and its influence in the personality of man produces a reflective ‘knowingness’. We might say that it is the beginning of the intuitive response. It is a tiny center of energy through the use of which real understanding can be gathered concerning that upon which it is focussed. Using the point of light the personality thinks, and this thinking reveals. Ordinary thinking might keep the thinker in darkness, or emergence into the light might be quite slow. But through the use of the point of light, one ‘sees’ how things really ‘are’—simply through the power of thought. The soul has established an outpost in its instrument, and it sharing its own perception within the lower worlds. This point of light is a seed of intuition.
5. As the point of light is used it becomes more and more luminous, illuminating and reliable.
6. It may be that you know how to use the point of light and have consciously used it. Perhaps its revelatory power can be triggered by the question (meditatively pursued)—“What do I really think of that?”
F. The initiate is learning to hold a point of tension which will be evocative of the needed understanding will-to-move forward along the line of human will-to-good – the first phase of the development of the will aspect. (cf. RI, p. 49)
We now, however, pass on to another expression and to the next development in the life of the initiate, which is learning to work from a "point of tension." Here lies the new emphasis, and I am bringing it to the attention of humanity as mankind nears the close, the terrible but liberating finale, of his great test in this modern burning-ground. Now men can pass on into the clear cold light, and from there begin to hold that point of tension which will be evocative of the needed "understanding will-to-move forward" along the line of human will-to-good—the first phase of the development of the will aspect. It is the higher sublimation of the aspirational stage which precedes the attainment of the "point of light" through contact with the soul.
1. One of the great themes which DK emphasizes is the need to learn to work from a “point of tension”. In some ways, it might be considered a definitive concept in the new esotericism. We realize that the voices of the lunar lords are constantly inviting to ‘ex-tension’ and the wrong kind of relaxation or scatter of focus. But the disciple is involved in the process of gathering all to the center from which divine power and understanding can be accessed.
2. DK speaks of moving into the “clear cold light” and from there, beginning to hold “that point of tension which will be evocative of the needed ‘understanding will-to-move forward” along the line of human will-to-good”. (We should note here the use of the word “human”. The true Will-to-Good is not yet achieved—only its human counterpart.
3. In short, if we are focussed in this way, we understand what progress really is, and why it is necessary. Under the third ray “Will to Evolve” (EA 605) the human being (according to his measure of light) wills to “move forward” towards the Good. We might see this as the ‘Will to Betterment’, leading eventually to the “Will-to-Fulfilment”. Let us note that will is combined with understanding if this movement forward is to be effective.
4. If even this first phase of will to develop, there must be some recognition of the Good; thus a sounder sense of values must be in place. When any individual gathers together his or her values, a sense of what he or she considers the Good emerges. We see, then, that a vision of higher values is a necessary precursor to the exercise of this phase of the will—which is essentially the power to move toward that which has been conceived as the Good.
5. It is interesting to see how this first phase in the development of the will is related to the aspirational stage which precedes the attainment of the “point of light” induced through soul contact. The sequence here is the same as the sequence of the development of the senses—one feels forward before one sees. Aspiration is related to the act of ‘feeling into’ or ‘feeling towards’. Just as this first movement or stage produces eventually the ability to work within the light, so the higher movement or stage will produce the ability to work within the Will-to-Good from a point of tension.
G. The point of Tension is found when the dedicated will of the personality is brought into touch with the will of the Spiritual Triad. This takes place in three stages:
(1) The stage wherein the lower will aspect which is focussed in the mental body – the will-to-activity of the personality – is brought into contact with the higher abstract mind;
The point of tension is found when the dedicated will [Page 50] of the personality is brought into touch with the will of the Spiritual Triad. This takes place in three clearly defined stages:
1. The stage wherein the lower will aspect which is focussed in the mental body—the will-to-activity of the personality—is brought into contact with the higher abstract mind; this latter is the interpreting agent for the Monad and the lowest aspect of the Triad. Two things can be noted in this respect:
a. This contact becomes possible from the moment that the first thin strand of the antahkarana, the rainbow bridge, is completed between the mental unit and the manasic permanent atom.
b. This demonstrates in an absorbing devotion to the Plan and is an effort, at any cost, to serve that Plan as it is progressively understood and grasped.
This expresses itself in the cultivation of goodwill, as understood by the average intelligent human being and put into action as a way of life.
1. Development of the higher phases of will depends upon development of personality will. It is not that personality will is necessarily ‘bad’; it is utterly necessary if there is to be progress into higher unfoldments of the will, however, it must be subordinated to those higher unfoldments.
2. The personality will becomes “dedicated”—certainly not to the fulfillment of its own desires and lower promptings, but to a pattern higher and better than its own.
3. The Tibetan tells us how to find the necessary point of tension from which to work. It is the interplay between the will of the spiritual triad and the will of the dedicated personality which produces the necessary point of tension.
4. The first phase involves the contact of the personality’s “will to activity” with the abstract mind of the spiritual triad (this abstract mind being, in a sense, the activity aspect of the triad).
5. The personality wills to act. The personality as a whole, when compared with the other two periodical vehicles (the causal body and the monadic body) represents the activity aspect.
6. The higher or abstract mind now interprets the monad to the personality mind, and the personality no longer seeks to act for purposes entirely its own, but with respect to the larger Plan and Purpose revealed by the abstract mind as it mediates monadic awareness.
7. We can see why it is so important to build the antahkarana which allows us to come en rapport with the spiritual triad; otherwise we cannot really know the Plan, nor will we be motivated with sufficient power to serve the Plan. The great Pattern which the Plan represents will not be able to make its impression upon the personality mind and will.
8. Note that this first phase of antahkaranic contact results in an “absorbing devotion to the Plan” and an effort “at any cost” to serve that plan. We can see here how the sixth ray (generically conditioning the orientation of the “dedicated will of the personality”) blends with the third ray which, generically, rules the Plan and also the with sphere of the abstract mind (the third aspect of the spiritual triad). The sixth and third rays are very related when it comes to the recognition and service of the Plan. The third Law of the Soul (the Law of Service) is conditioned by the sixth ray. And the sixth ray bestows the ability to envision the pattern upon which the Plan is based.
9. We can see that the building of the rainbow bridge results not only in an increase of consciousness but in an increase of power.
10. This first phase in the approach to the Will-to-Good results in the establishment of a dynamic “goodwill” which is “love in action”. Note again, the activity aspect.
11. The words, “at any cost” are peculiarly descriptive of the will aspect, which is so related to the principle of sacrifice (i.e., the principle of giving—regardless of consequences to the giver).
12. So the question may arise: “Do I know that I have been successful in building the first phase of the antahkarana—that which connects the mental unit with the manasic permanent atom and the lower concrete mind with the higher abstract mind?” The evidence would be seen in one’s “absorbing devotion to the Plan” and the effort, “at any cost”, to serve that Plan. We can measure our progress accordingly.
H. (2) The stage wherein the love aspect of the soul is brought into touch with the corresponding aspect of the Triad, the intuition;
2. The stage wherein the love aspect of the soul is brought into touch with the corresponding aspect of the Triad, to which we give the inadequate name of the intuition. This is in reality divine insight and comprehension, as expressed through the formulation of ideas. Here you have an instance of the inadequacy of modern language; ideas are formless and are in effect points of energy, outward moving in order eventually to express some "intention" of the divine creating Logos. When the initiate grasps this and identifies himself with it, his goodwill expands into the will-to-good. Plan and quality give place to purpose and method. Plans are fallible and tentative and serve a temporary need. Purpose, as expressed by the initiate is permanent, farsighted, unalterable, and serves the Eternal Idea.
1. It is so interesting to realize the Tibetan’s frustration with ordinary words. Here we see that the name “intuition” is inadequate. Elsewhere we learn that terms like “monad” and “Isolated Unity” are also wanting. The perception of reality is a very different thing to the vehicles of expression (words and other symbols) used to convey that perception. As we advance into the inner worlds we shall surely discover this to be the case.
2. We are now moving into the second phase of the human antahkaranic process.
3. An excellent definition of the intuition is given: “divine insight and comprehension, as expressed through the formulation of ideas.” We note that the insight is not personal; rather, it is how the divine sees and comprehends. It is comprehension from a completely impersonal point of view, greatly elevated over even the ‘transpersonalism’ of causal perception.
4. Then there is a definition of ideas which would repay much pondering: “ideas are formless and are in effect points of energy, outward moving in order eventually to express some ‘intention’ of the divine creating Logos.”
i. Ideas are formless, hence, non-local, hence, in effect, ‘everywhere’.
ii. Ideas are, in a way, non-extended ‘presences’; they are detectible, have quality, have innate powers of formulation (though they are formless)
iii. The concept of a “point of energy” needs analysis. A point is a ‘dimensionless’ something. It is a non-dimensional aperture through which the Will of a Logos can express.
iv. We call something a “point” to indicate that it has no perceivable extension. This term also indicates utterly concentrated potential—a source of power.
v. Points are ‘reached’ through successive ‘points of tension’. If we want to know what a point ‘contains’, we have to be at a sufficient point of tension to register the nature of the point.
vi. Ideas are points which are “outward moving”. This can mean that a point is a kind of ‘radiatory source’—bestowing the energy needed during a certain phase in the enactment of the Divine Plan.
vii. Ideas are intent upon manifestation. The ideas of which we become aware are often the ideas “whose time have come”. Ideas are moving ‘downwards’ and hence, ‘outwards’. They focus a portion of the Divine Purpose which is meant for manifestation in a certain space and time.
viii. We might say of an idea that it is a ‘presence or dynamic pattern of energy intended for manifestation’. Of course, there are also ideas whose time is past, and those whose time has not yet come.
ix. We have all had the experience of “getting it all at once”. We call this an “intuitive flash”. The idea dawns on us as a totality, and it is not necessary to absorb it sequentially (even though the outworking of the idea may be sequential).
x. The thought that an idea can be apprehended “all at once” and that an idea is also a “point” are related. The point is the symbol of utter compression and concentration—so compressed and so concentrated that the point does not even exist—spatially (and even temporally).
xi. When we contact an idea/point, we experience simultaneously the synthesis it contains. It imparts its entire content “in no time” (as we say, colloquially, in English). That an idea/point has no extension in time or space relates to the possibility of apprehending it immediately (no time) and anywhere (no space).
xii. The concepts of the point, the idea and progress through the “needle’s eye” are all related. Part of the preparation for the fourth initiation is compressing all one’s metaphysical extension into a point. Thus, one can function in pure buddhi and pass through the necessary privations of the fourth degree. All this would repay pondering. If I am a “point of light within a greater Light” and a “point of sacrificial will focussed within the fiery will of God”—what does this mean?
xiii. In a sense, any authentic E/entity in Cosmos is really a point; thus all E/entities are really ideas in the Universal Mind.
I. (3) The stage wherein there is direct unbroken relation between the Monad, via the Triad, and the form which the Master is using to do His work among men. (cf. RI, p. 49-51)
3. The stage wherein—after the fourth initiation—there is direct unbroken relation between the Monad, via the Triad, and the form which the Master is using to do His [Page 51] work among men. This form may be either His temporary personality, arrived at along the normal lines of incarnation, or the specially created form to which Theosophists give the technical but cumbersome word "mayavirupa." It is the "true mask, hiding the radiant light and the dynamic energy of a revealed Son of God." This is the esoteric definition which I offer you. This stage can be called the attainment of the will-to-be, not Being as an individual expression but Being as an expression of the Whole—all-inclusive, nonseparative, motivated by goodness, beauty and truth and intelligently expressed as pure love.
All these stages are achieved by the attainment of one point of tension after another, and the work thus carried forward into the realm of the dynamic steadfast will. This will, as it is progressively developed, works ever from a constant point of tension.
1. The stage of contacting atma has, apparently, been skipped, but atma and the monad share much in common—the emphasis in both is upon will.
2. The spiritual triad is, of course, involved in the alignment between monad and the initiate’s personality or mayavirupa. The mayavirupa is a “will-created body”.
3. In the third phase, the initiate becomes a true power within the lower worlds because of the achieved higher alignment with the source of human power—the human monad.
4. The esoteric definition of “mayavirupa” is excellent: “It is the ‘true mask, hiding the radiant light and the dynamic energy of a revealed Son of God’.” All three aspects of divinity are present: the dynamic energy of the first ray; the radiant light of the second; the revelation (unveiling) of the third. The “Highest and the Lowest” have met, and the will-created expression of the Arhat/Master (through the power of Kriyashakti) is well nigh perfect (in relation to the sphere in which it is occurring).
5. We note the excellent definitions being given in this section. A description of the “Will to Be” is offered: “not Being as an individual expression but Being as an expression of the Whole—all-inclusive, nonseparative, motivated by goodness, beauty and truth and intelligently expressed as pure love”. We recognize this as an extraordinarily high and beautiful state transcending all individualism (though individuality remains).
6. At this point, the arhat/Master is what He is. We began this section with the “will-to-move forward along the line of the Will-to-Good”—a movement related to the third aspect of divinity.; we at length entered the Will-to-Good which involved an understanding and wielding of ideas from the buddhic plane—a process, in this case, relating to the second aspect of divinity; now we enter the Will-to-Be (justifiably considered the highest aspect of the will), involving both atma and the monad.
7. It should be noted that the Will-to-Good is closely related to the Will-to-Synthesis. Both the Good and Synthesis can be thought of as coming forth on the second subray of the first ray. For Plato (himself largely on the second ray, with the third), the Good was a synthesis of Ideas. (cf. EXH 298, EP II 399)
8. The paragraphs above give us some idea of the wide, potent and beautiful states which lie ahead of the advancing human consciousness. The method of achievement is also given—working ever from a point of tension and thus, developing “dynamic steadfast will”. Note that “dynamic” (suggesting the power to move) is combined with the word “steadfast” (suggesting the power of immovability). Thus, does the Tibetan protect us for the formulation of one-sided conceptions.
9. The word “will” always suggests the possibility of expression and manifestation. It is not that we achieve only “Being”, however exalted that realization may be. We also achieve the “Will-to-Be” which carries “Being” as fully as possible into the “World of Becoming”.
J. We come now to the consideration of a subject which always proves exceedingly difficult to students: The nature of the WORD, the A.U.M., and its later developments, the O.M. and the Sound. Much confusion exists as to its significance or the necessity for its use. The phase of its recognition through which we are now passing is a purely exoteric one of accustoming the general public to the fact of its existence. This has been brought about in three ways:
1. Through the constant use in all the Christian Churches of the word "Amen," which is a western corruption of the A.U.M. The A.U.M. is here the lowest aspect of the originating Sound.
2. Through the emphasis laid in Masonry upon the Lost Word, thus subtly drawing the attention of humanity to the O.M., the Sound of the second aspect, the Soul.
3. Through the growing emphasis laid by the many occult groups throughout the world upon the use of the O.M., its frequent use by these groups in public, and by those intent upon meditation.
1. The subject now opened is profound, and it is not easy. I would recommend a simultaneous study of The Use of the Sacred Word in Meditation from Letters on Occult Meditation, p. 50 (and following). Whatever we do, we shall only scratch the surface. Even in all DK has given, He has only given the preliminaries.
2. We learn something about how the Masters work. They do not do everything “all at once”. Time for assimilation is calculated. The period of over one hundred years when (in the West) the use of the O.M. has become increasingly frequent, has simply been considered a period of familiarization.
3. We find that three great movements—Masonry, the Church and the many Occult Groups are again involved together. These three are responsible for bringing about the restoration of the Mysteries. It is not surprising, therefore, to see them associated here with the use of that most mysterious of all creative factors—the Word, and, more fundamentally, sound, itself.
K. The soundest approach is that of the Masonic tradition, because it deals primarily with the world of meaning and [Page 52] with a phase of the esoteric teaching. The use of the Amen in the ritual of the Christian Church will eventually be discouraged, because it is basically a materialistic affirmation, being usually regarded by the average churchgoer as setting the seal of divine approval upon his demand to the Almighty for protection, or for the supply of his physical necessities; all this is, therefore, related to the life of desire, of aspiration, of dualism and of request. It involves the attitude of giver and recipient.
1. The value of the Masonic approach is emphasized. The Masons (which, in effect means all human beings—‘every mother’s son’) are in search of the “Lost Word”—the Word of the soul. They are venturing into the World of Meaning in search of the light and understanding which the soul possesses, and for the Word which synthesizes this understanding.
2. From DK’s comments about the “Amen” one can see how much re-education will be required. Perhaps the modern churches do not realize how much they have become representatives of the third aspect of divinity; their understanding of spirituality is so often materialistic. The teachers of the East have also recognized the need to “cut through spiritual materialism”. Such materialism is natural enough at a time when, on this planet, we are making a transition from the materialistic third ray into the wiser and more luminous second ray.
3. The occult world view based upon the principle of Identification will reveal the imprisoning dualism of the usual spiritually-material approach. The seeker and the sought are one. “I am the seeker and the sought” (EP II 84) There is a pervasive dualism which conditions most of human thinking and, of course, it consequently affects the manner in which religion is practiced.
4. The only things that will rid us of dualistic perception (involving in this case the “giver and the recipient”) are, first the mystical experience of union and then the occult experience of identification. It is expected that under the profound stimulation bestowed by the Christ and His Hierarchy (imminently to be bestowed) humanity will grow into these more advanced registrations. Thus the “Amen” will fade from its current use.
5. It may also be that a scientific study of sound and its effects (and such study is already beginning) will reveal, in matter, the effect of certain sounds—including the Great “Words” used by the world’s religions. Human beings will be able to see for themselves the effects and will be convinced accordingly.
6. There is a need for a Word of Power which conveys the idea of “So mote it be!” or “So shall it be”, for power is still needed to ensure proper manifestation. Amen is one such Word. But now it is often used selfishly. When used by the non-dualistic consciousness working under the guidance of the Plan, there may be a correct use for this Word, or for its less imprisoning equivalent.
The A.U.M. and the Amen are both of them an expression in sound of the principle of active intelligent substance in the divine manifestation, the third aspect, and have served human need in that phase of material and form development. I refer here also to the development of mind or of the mental form. The personality as a whole, when perfected and brought under control of the soul, is the "Word made flesh."
7. We are entering an Age in which ‘spiritual materialism’ (in the positive sense) can become the order of the day. The sign Aquarius rules the lowest and most material of the Creative Hierarchies. In the Aquarian Age matter must be cleansed and redeemed. Of course, the O.M. must supersede the use of the A.U.M. (or Amen), but we will probably pass through a period of the merging and blending of the two—just as on this planet, the second ray planetary soul is to merge with the third ray planetary personality, and is so doing.
8. It is conceivable that during a seventh ray Age, with its emphasis upon right manifestation, the A.U.M. will have to be understood and applied selflessly. This is certainly possible. Even though the third ray has been expressed in a manner grossly selfish and materialistic, it is still, like all the others, a divine ray, and must come into full and divine expression—especially during the Aryan Race. This planet will be one of those upon which this corrected expression is destined to occur.
9. The personality is defined as the “Word made flesh”. Scorpio is also associated with this same phrase:
“this dualism is emphasised in a still more intimate and comprehensible manner in Scorpio, in which the note of the evolutionary cycle which it dominates is ‘the Word made Flesh.’ It is the sign wherein the Christ demonstrates His control over matter in the guise of the triumphant disciple.” (EA 272)
“…the Word and the Flesh (Scorpio)…” (Ibid.)
10. Scorpio is a triple sign, just as is Virgo, and hence must be associated with the third aspect of divinity. Scorpio is humanity’s sign, and Mercury (so connected with speech) is, in a way, humanity’s planet (for it rules the Fourth Creative Hierarchy—the Human Hierarchy).
11. We can see that humanity (that warring kingdom intent on peace) will have to master the relationship between the O.M. and the A.U.M., in order to triumph in Scorpio and “bring Heaven to Earth”.
L. The A.U.M. brings the soul-spirit aspect down on to the physical plane and anchors it there by the force of its outgoing vibration... (cf. RI, p. 52)
The mass of aspirants and of disciples are today learning the meaning of the O.M., which is not the Word made flesh, but the Word released from form, and expressing itself as soul-spirit and not as body-soul-spirit. It might, therefore, be said that:
1. The A.U.M. (note that I separate each aspect of this triple sound) brings the soul-spirit aspect down on to the physical plane and anchors it there by the force of its outgoing vibration. Using a symbol to make my meaning clear, it is like "a strong wind that pins a man against a wall and makes free effort difficult." It vivifies form; it intensifies the hold of matter upon the soul; it builds around the soul a confining prison—a prison of the senses. It is the "sound of enchantment," the sound that is the source of glamour and of maya; it is the great beguiling and deceptive energy, the note of the involutionary arc. In it are hid the secret of evil or matter, the uses of form, first as a prison, then as a training ground and as a field of experience, and finally as the expression for the manifestation of a Son of God.
1. In the definitions of the A.U.M. (the “Word made flesh”) as opposed to the O.M. (the “Word released from form”), our disciplic task is outlined. We are to be free from form, and yet understand and master the uses of form.
2. The fact that the Tibetan separates (as A.U.M.) each aspect of the triple sound is significant. He did not write “AUM”, suggesting a blending and merging.
3. The problem with the third ray and with the third aspect in general is separatism—necessary in the days when the foundation of human evolution was being built, but now (as it is customarily used) an impediment to the intended fusing and blending of souls.
4. There follow some very vivid descriptions of the manner in which the A.U.M. works. The Tibetan describes it as an imprisoning sound, strengthening the hold of matter upon the soul. He also calls it the “sound of enchantment”; its lower magical power is thereby suggested. In this case, “enchantment” is very much like ‘enchainment’. The word also suggests chant, which is magical power exercised through the throat center ruled by the third ray.
5. Speech is the most occult instrument we have at our disposal and our use of it (and the thought which lies behind it) leads us either to imprisonment or liberation.
6. We can see from the Tibetan’s description that the A.U.M. is associated with the Third Logos, the Holy Spirit, the Being Who prepared and conditioned matter and was the Force behind the First Outpouring.
7. If the A.U.M is the “note of the involutionary arc”, it is also the sound which will strengthen our lunar vehicles and their resistance to the more solar O.M..
8. If the A.U.M. is the “great beguiling and deceptive energy”, we can again see its relation to the sign Scorpio, in which the Word says: “Let Maya flourish and deception rule”. Interestingly, Scorpio is the sign opposite Taurus (which rules the throat center) just as Scorpio rules the organs of generation (and, hence, of imprisonment in the worlds of form—for the sacral center creates, through generation, the vehicles of form.).
9. However, in relation to the properties and uses of the A.U.M., the Tibetan offers us a progression:
In it are hid the secret of evil or matter, the uses of form, first as a prison, then as a training ground and as a field of experience, and finally as the expression for the manifestation of a Son of God”:.
We can see that this great Word of the third aspect need not necessarily be used as an agent of imprisonment, deception, beguilement, sensory delusion, maya, glamor and illusion. In fact, form can become a “training ground” rather than just a prison, and eventually serve as an expression “for the manifestation of a Son of God”—and presumably, for the God of our Planet.
10. We are led into a consideration: “How shall we treat matter?” (hence, what shall be our relation to the A.U.M.?) Shall we consider it as something purely evil and to be shunned? During the Piscean Age, there have been many centuries in which this has been (for the most ‘spiritual’ types) the approach. Clearly, it is a deficient response, especially as we are now entering a seventh ray Age. The cleavage between spirit and matter, between soul and personality, must be overcome. Thus the relationship between the O.M. and the A.U.M. must be bridged.
11. I suspect that every magician will have to know the meaning of the A.U.M. (or its derivatives) and how to use it. Probably in the mode of approach to this Word lies much distinction between white and black magic.
M. The O.M. rightly sounded, releases the soul from the realm of glamour and of enchantment... (cf. RI, p. 52-53)
2. The O.M. rightly sounded, releases the soul from the realm of glamour and of enchantment. It is the sound of [Page 53] liberation, the great note of resurrection and of the raising of humanity to the Secret Place of the Most High when all other Words and sounds have failed. It is not a triple sound as is the A.U.M., but a dual sound, significant of the relation of spirit and soul, and of life and consciousness. This lost Word, symbolic of the loss in the three worlds (typified by the degrees of the Blue Lodges in Masonry) must be recovered and is in process of discovery today. The mystics have sought after it; the Masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession.
1. This is a truly beautiful paragraph.
2. The O.M. is to be used when all other Words and sounds have failed. Many have sought to “raise” humanity (as the Masonic Tradition wisely reveals) but only one “grip” will truly do so. The O.M. represents this grip of resurrection. It presents the Fifth Creative Hierarchy of Solar Angels and the Spiritual Hierarchy of Masters of Wisdom as well.
3. In our evolution, we are moving from triplicity to duality. The soul as a middle principle will eventually be absorbed by the personality, and the fundamental dualism of spirit and soul-infused matter will remain. The O.M., it would seem, is connected with the advanced method of identification and merging called by the Tibetan, the “Technique of Duality”.
4. The O.M. is the “lost Word”; at least it has been ‘lost’ to us in the three lower worlds. This ‘loss’ may coincide with the tactical withdrawal of the Spiritual Hierarchy following the great Atlantean War. Humanity had to be brought into a state of self-reliance and responsibility. The external presence of the Hierarchy (the O.M.) vanished, though subtle inner guidance, of course, remained.
5. From another perspective, when the soul descends into form, it (as the human soul) becomes Self-beguiled, and symbolically loses its nature as the O.M.
6. Now, the Hierarchy is returning to objective presence, and the “lost Word” is again being discovered, understood and used with increasing understanding and wisdom. These two events are interdependent.
7. The final sentence shows us a progression and our responsibility:
“The mystics have sought after it; the Masons have preserved the tradition of its existence; the disciples and initiates of the world must demonstrate its possession.”
The mystic is ever a seeker, but, at first, does not see so well. Discovery is the goal.
The Masons know what they have and have preserved it, for the Masonic Fraternity is a great guarding and preserving body. The “lost Word” guarded and preserved within Masonic rituals is not the real “lost Word”, but serves as testimony to that reality. Even the O.M. is just the symbol of some greater sound. With the reawakening and transformation of the Masonic group, a more enlightened and enlightening search for the “lost Word” will now occur.
The real responsibility lies with today’s disciples and initiates—some of whom are certainly products of the mystical tradition, and an increasing number of whom are Masons. These disciples and initiates must demonstrate the possession of the “lost Word”. How will they do this? Quite simply, by living as souls.
They have to demonstrate their freedom from the A.U.M., and yet manifest as souls through all that the A.U.M. represents. They are soul-spirit in intelligent and loving relation to matter.
8. It should be noted that, although the O.M. is the Word signifying the relation of soul and spirit, of consciousness and life, it, nevertheless, contains the “M” of matter. It is interesting that this Word of the second aspect is composed of the letter which indicates pure spirit (as pure as may be in this second ray solar system—namely the “O”), and the letter which indicates matter, the “M”. We have long understood that soul arises from the relationship between spirit and matter.
N. The SOUND is the sole expression of the Ineffable Name, the secret appellation of the One in Whom we live and move and have our being… (cf. RI, p. 53)
Understanding of the Word can only be arrived at when a man lives the Word… (cf. RI, p. 53)
3. The SOUND is the sole expression of the Ineffable Name, the secret appellation of the One in Whom we live and move and have our being, and Who is known to the Great White Lodge through this name. Remember always that name and form are synonymous terms in the occult teaching, and these two words hold the secret of manifestation. The goal of the initiate is identification with all forms of the divine life, so that he can know himself to be an integral part of that Whole and can tune in on all states of divine awareness, knowing for himself (and not just theoretically) that they are also his own states of awareness. He can then penetrate into the divine arcana of knowledge, share in the divine omnipresence and—at will—express the divine omniscience and prepare himself to manifest in full consciousness the divine omnipotence.
I am using words which are futile to convey the underlying meaning of the Word. Understanding can only be arrived at when a man lives the Word, hearing its soundless Sound and breathing it forth in a vital life-giving breath to others.
1. The O.M. is certainly incompletely understood and used—however symbolic it may be. How much more so is the SOUND?
2. The SOUND is not the “Ineffable Name”, but rather the “sole expression” of it. The word “ineffable” means “inexpressible”.
3. The full name of Sanat Kumara is not known even to the members of the Hierarchy.
“The name Sanat Kumara is not His true name; it is only the first letter of that name which is known only to the Masters, whilst the second letter is known only to the Chohans. The first syllable of His name is known in the Council Chamber at Shamballa, but the rest of His name remains unknown as yet.” (R&I 273)
Thus, are the secrets guarded, even from Those Who to us are supernal Beings. The “O”, therefore, represents this name, but is not the name. Yet, its understanding use may convey something of the mysteries which it both conceals and reveals.
4. A careful reading of the paragraph under discussion will reveal its extraordinary profundity. A beautiful explanation of identification in action is expressed in the following as the goal of the initiate:
“The goal of the initiate is identification with all forms of the divine life, so that he can know himself to be an integral part of that Whole and can tune in on all states of divine awareness, knowing for himself (and not just theoretically) that they are also his own states of awareness.”
For the true initiate, all states of awareness are his states of awareness—not just theoretically, but factually. We can see that this indicates that the prison of personality consciousness is far transcended, as is, even the relative expansions of consciousness characterized by causal consciousness. When we thus attune and know, we are functioning under the influence of the “O”—more as sprit than as spirit-soul.
5. The use of these Words—especially the O.M. and the O, are preparing the way towards Omnipresence, Omniscience and eventual Omnipotence. (Whether Omnipresence and Omniscience pertain to the third and second aspects, respectively, or to their reverse, or to both, can be much debated with convincing reasons for the various points of view.)
6. Perhaps the important thing to realize is that these two great Words (the O.M. and the SOUND—often symbolized by the “O”) lead to liberation, and the participation in expansive states of being and consciousness of which the average disciple can only dream.
7. Of the many words we speak (many of which “awaken vibration within the halls of maya” ) perhaps the O.M should be used more frequently. I have seen a meditation given to AAB for her personal use wherein the O.M. was sounded some seventeen times. The principle is clear.
O. The masses are hearing the sound of the A.U.M. and, in their higher brackets, are finding that A.U.M. the expression of something from which they seek release. The aspirants and disciples of the World are hearing the O.M. and in their personal lives the A.U.M. and the O.M. are in conflict. This may represent a new idea to you, but it conveys an idea of an eternal fact. It may help you to gain an understanding [Page 54] of this phase if I point out for you that for this first group the O.M. can be portrayed in the following symbol as expressing the material M nature whereas the second group can be portrayed by the symbol m expressive of the soul enveloped in matter. You will see, therefore, how the teaching leads man progressively onward and how the occult science brings man in touch with great mental reversals and divine paradoxes. For aeons the Word of the soul and the Sound of spiritual reality are lost. Today, the Word of the soul is being found again, and with that finding the little self is lost in the glory and the radiance of the divine Self.
1. As I am uncertain how the graphics on p. 55 may be represented in this document, and as the symbols there portrayed are important for understanding the discussion, you will have to refer to your own CD ROM programs of the Bailey Books or to The Rays and the Initiations.
2. The Tibetan deals with the two Words (A.U.M. and O.M.) as vital forces. The masses are still subject to the A.U.M.. Those who are emerging from the masses are seeking release from the A.U.M.. Aspirants and disciples are finding that the A.U.M. and the O.M. are in conflict in their lives.
3. The Tibetan shows us symbols of this process. For those still largely though decreasingly subject to the third aspect of divinity (the masses), the M within the circle is still large and dominating, though the O.M. can be heard. For the aspirants and disciples the M has become “m”. It has shrunk to the lower case, and thus matter is in process of being overcome.
4. The very first symbol, which demonstrates that the entire A.U.M. is within the large circle (“O”), represents those in the masses who are entirely under the spell of the A.U.M. They are completely unawakened.
5. The little “m” represents soul enveloped in matter, but it is related to the “M”, and gives the hint that the soul still has much of the material nature (“matter” begins with an “M/m”) within it.
6. The final circle, in which the “m” has shrunk to a point, shows the victory over matter. The condition is one of spirit manifesting though soul-matter (these two considered simply as a point of expression).
7. DK points out the great reversals and occult paradoxes to be encountered on the Path. The dual concepts of involution/evolution are a great key—missing from so many modern evolutionary explanations of human ascent.
8. In the sounding of the Sacred Word (symbolic though it is) the duration of the humming “M” sound relative to the duration of the “O” will tell something about the relative preponderance of spirit-soul over matter. At length the consonant disappears and only the “O” remains. Vowels are always considered more sacred than consonants which have also been suggestively called “stops”.
P. Today, the Word of the soul is being found again… This discovery is consummated a the time of the third initiation. (cf. RI, p. 54)
The initiate and the Master are steadily and ever more clearly hearing the Sound emanating from the Central Spiritual Sun... (cf. RI, p. 54)
This discovery is consummated at the time of the third initiation. The initiate and the Master, along with those of higher rank who are approaching identification with Shamballa, are steadily and ever more clearly hearing the Sound emanating from the Central Spiritual Sun and penetrating all forms of divine life upon our planet—via our Planetary Logos Who hears it with clarity and with understanding—the Sound of the lowest syllable of the Ineffable Name of the One in Whom all the Planetary Logoi live and move and have Their Being, for They are centres in the LIFE which is expressing itself through the medium of a solar system.
You can see how little use there is in my enlarging further upon this. Its sole usefulness is to give an expanding impulse to the consciousness of the disciple and to stir his imagination (the seed of the intuition), so that even whilst occupied in expressing the M and then the m, he will be reaching out after the Sound.
1. The little self can be symbolized by the “M”; the Self-as-soul, by the ever-decreasing “m”; the monad, itself, as Spirit-Self, by the “O” with the point at its center. This last symbol, we will realized, is also the symbol of the “Sun” and of the Master. When the point disappears, the “O” is truly pure.
2. At the third initiation, the soul/Solar Angel grasps firmly the reins of power. A disciple has reached his “majority”; he is three-fifths of the way to Mastership. The soul dominates, and the O.M. dominates the A.U.M. The “lost Word” of the soul is not only rediscovered, but is the major Word to which the initiate is responding.
3. The SOUND can be considered as having a number of sources. Here the source is given as the Central Spiritual Sun (by which is probably meant the monadic nature of the Solar Logos). The term “Central Spiritual Sun” has also higher significances (Alcyone or, still more widely, the entire Logos of the Pleiades), and lower as well, for it can represent the monad of the human being.
4. The SOUND reaches us through the Planetary Logos and, thence, through Sanat Kumara (who although sounding the “O”, also sounds the O.M. “at the very center of the Council Chamber of the Lord”). (Rule X for Disciples and Initiates)
5. The term “Ineffable Name” is used twice within these few paragraphs. In the paragraph under comment, it refers to that name of the Solar Logos, but as already shown, there is much mystery surrounding the name of Sanat Kumara which, for all practical purposes, is “ineffable” to us. Only the first syllable of that name is known within Shamballa.
6. But the Planetary Logos is not, strictly speaking, Sanat Kumara, but, rather, a Being greater than the Great Sacrifice (S.K.). Thus it is that the Planetary Logos responds to the first syllable of the “Ineffable Name” of the Solar Logos, whereas the Lives focussed within Shamballa hear and respond to the first syllable of the mysterious name of Sanat Kumara. There are two distinct levels of response.
7. Since “name and form are synonymous terms in the occult teaching, and these two words hold the secret of manifestation”, one can understand why so much secrecy surrounds the impartation of the Great Names. To know the name would confer the power to create the form.
8. The Tibetan does not hope that we will really understand what He is conveying about the Sound in these paragraphs. Rather, He seeks to stimulate our imagination, which stimulated, may lead to an access of intuition. Although we are wrestling with the “M” or with the “m”, it is considered desirable that we reach out after the Sound.
9. To reach out after the Sound would mean a gradual approach to our own spirit/monad aspect; thence towards Shamballa and its King; thence to the Planetary Logos (encountered fully at the seventh initiation); thence to the Solar Logos, Itself. In any case, it is desirable that we change the sounds to which we are attentive. Thus, it is said in Rule X, “Let the army of the voice be no more heard, and let the brothers onward move within the Sound”—that Sound being at least the Sound associated with Sanat Kumara.
10. To reach out after the Sound would mean to cultivate the registration of synthesis. Every approach to the synthesis of the monad is an extension towards the Sound.
11. If we wish to grasp Plan and Purpose we must register the sounds through which they are expressed. In a way, Plan is sound, and Purpose is a still greater Sound.
12. Man is becoming a Divine Manasaputra or Son of Mind; the Planetary Logoi are “Dragons of Wisdom”; Solar Logoi are “Lions of Cosmic Will” (TCF 305-306) Considered from a very broad perspective, Man is sounding the A.U.M.; the Dragons of Wisdom sound the O.M. to perfection; the Lions of Cosmic Will are sounders of the SOUND—a Solar Logoic SOUND.
Q. The sound of the A.U.M., of the O.M. and of the SOUND are all related to vibration and to its differing and varied effects. The secret of the Law of Vibration is progressively revealed as people learn to sound forth the Word in its three aspects. (cf. RI, p. 54)
There is a distinction between the breath and the Sound, between the process of breathing and of creating directed vibratory activity. The one is related to Time the other to Space. The final and yet initiating SOUND concerns that which is neither Time nor Space; it lies outside the manifested ALL, the Source of all that is and yet is naught. (cf. RI, p. 54-55)
Earlier I pointed out that the sound of the A.U.M., the sound of the O.M. and the SOUND itself are all related to vibration and to its differing and varied effects. The secret of the Law of Vibration is progressively revealed as people learn to sound forth the Word in its three aspects. Students would also do well to ponder on the distinction between the breath and the Sound, between the process of breathing and of creating directed vibratory activity. The one is related to Time and the other to Space and they are distinct from each other; and (as the Old Commentary puts it) "the Sound, the [Page 55] final and yet initiating Sound, concerns that which is neither Time nor Space; it lies outside the manifested ALL, the Source of all that is and yet is naught." (No thing. A.A.B.)
1. What may be the “secret of vibration”? For a start the question must be answered, “What vibrates?” “Or is vibration, itself, matter?” If matter is light and light is vibration, we see that matter must be vibration?
2. But perhaps our task is not so much to understand the secret of vibration as to understand the “secret of the Law of Vibration”, which may have more to do with the different qualities of vibration than with the fact that vibration exists.
3. Different frequencies of vibration (the quantitative aspect) result in the appearance of different qualities. In a way, quantity is quality. Vibration of a certain quantitative measure results, for instance, in light of different colors (i.e., qualities).
4. It might be generalized that the different Words (A.U.M., O.M., and the Sound) result in the creation of different vibratory domains, each with their own characteristic type of consciousness.
5. The Tibetan ventures next into a deep metaphysical idea:
“Students would also do well to ponder on the distinction between the breath and the Sound, between the process of breathing and of creating directed vibratory activity. The one is related to Time and the other to Space and they are distinct from each other;”
Any singer will know the difference between breathing and actually making sound. In order for sound to be generated, the breath must be applied to the closed vocal cords and not just passed through the unclosed gap between them. That the vocal cords can close or remain apart is a graphic symbol of the fact that we have the choice of whether to generate sound or not, whether to speak or not. Speaking or singing is an act of will. Life can go on (i.e., one can “keep on breathing”) without generating sound.
It would seem that breath, considered in itself, is related to time. ETERNAL DURATION is measured out by the “GREAT BREATH”, but without Sound there would be no space.
We can understand this if we think of space as a vibratory domain. If there is no vibration, there is no-thing. Vibrations are things. At least this is true of what H.P.B. calls the “prakritic planes”—the planes of matter. Whether there is vibration (as we think we understand it) on the Archetypal Planes is a very debatable matter, but one into which we do not need to enter here.
We can think of the human microcosm. We can sit and breathe, and breathe, etc.. In thus doing, we are, we exist, we live (in time) but we create nothing on the physical plane. Then, we speak or we sing; we generate vibration and at the same time we generate a ‘space’ or vibratory domain. (One can speak or sing ‘in one’s mind’ and also create a vibratory domain.)
The Universe (as we know it) is a Vibratory Domain. (As heretofore hinted, the Archetypal Universe may be non-prakritic and non-vibratory) Our normally perceivable (and even psychically perceivable) Universe is simultaneously vibration, light, sound and color (the latter three being derivative of the first).
6. If something is to happen in the Universe, both breath and sound are required. The breath sustains the sound, and the sound results in the presence of particularities in space. In other words, sound creates ‘perceivables’; when the sound ceases, they cease; and the sound will cease unless it is sustained by the breath.
7. DK also goes into another and still more remote “Sound”—
“the Sound, the final and yet initiating Sound, concerns that which is neither Time nor Space; it lies outside the manifested ALL, the Source of all that is and yet is naught’.”
This sound appears to be associated with the Universal Archetypal Worlds. A question will arise: “If the Universal Logos has an Ideation, will that Ideation also have or be a Sound?” “Is there such thing, in the highest Archetypal Worlds, as a non-vibratory Sound”?
Clearly, we are dealing with ultra-mysterious factors here. Time and Space can have relatively localized meanings, and be made to refer only to the three lower worlds, or, a bit more widely, to the cosmic physical plane. But, more broadly, Time and Space can have application to all levels of Cosmos—a Cosmos which occurs ‘between’ GREAT BREATHS (and thus is timed) and ‘occupies space’ because it is perceivable. There is a strange equivalency between space and perception. The moment something is perceived ‘space’ exists.
So how high is DK going? When He speaks of the “final yet initiating Sound” is He focussing on the level of the Solar Logos, or is He actually thinking of the Universal Whole and discriminating between the levels of form (some of them very, very subtle), and the Archetypal Worlds which could be considered Real yet unmanifested.
Further, when He speaks of the “Source of all the is and yet is naught”, is He saying that that which is the Source of all that is, is as naught—thus presenting the idea of the ULTIMATE SOURCE as the NO-THING? Or is He saying that that which is, is really as naught, for it has no substantial Reality.
It becomes apparent that the mysteries of the Sound are unfathomably profound, and extend all the way to the Universal Creative Process. Perhaps, we have to be begin simply by trying to understand the sounds we utter and the ‘sounds we think’—thus becoming more purposeful about the ‘spaces’ (gross or subtle) we create.
R. The creative point of tension – a tension achieved by a planetary Logos when He responds to the Sound of the Ineffable Name and breathes it forth in His turn in three great Sounds which make one Sound in His Own plane of expression, thus creating the manifested world, the impulse towards the unfoldment of consciousness, and the influence of life itself. This is the Sound. (cf. RI, p. 55)
There are, therefore, great points of tension from which the Sacred Word, in its major aspects, goes forth. Let me list them for you:
1. The creative point of tension—a tension achieved by a planetary Logos when He responds to the Sound of the Ineffable Name and breathes it forth in His turn in three great Sounds which made one Sound on His Own plane of expression, thus creating the manifested world, the impulse towards the unfoldment of consciousness, and the influence of life itself. This is the Sound.
1. The Tibetan begins to detail certain great points of tension. The first involves the relationship between a Planetary Logos responding to the SOUND of the Ineffable Name of the Solar Logos. A Planetary Logos receives the SOUND as a unity, but differentiates it into three great Sounds, then reunifies it as “one Sound on His Own plane of expression”.
2. Is this plane of expression the third subplane of the cosmic mental plane, ‘on’ which at least our Planetary Logos is causally focussed, hovering over what, for Him, are the three worlds of lower evolution: the four lower planes of the cosmic mental plane, and the entire cosmic astral and cosmic physical planes?
3. Or is the “plane of expression” of a Planetary Logos, His focus upon the systemic monadic plane, on which the human and deva monads which compose His centers are located? The systemic monadic plane is part of the cosmic physical plane, and is thus an arena of expression in matter.
4. Since, however, the entire cosmic physical plane is physical, and the human and deva monads are focussed on the second subplane of that plane and not on the first subplane, it is unlikely that the plane of expression is on the cosmic physical plane itself, for this plane (and the eleven subplanes above it consisting of all the cosmic astral plane and the lower four planes of the cosmic mental) are the “manifested world”.
5. Just as the human Ego creates from the causal level sounds which signal the beginning of a human incarnation, so the Planetary Logos can be seen as doing the same.
6. Therefore, It may be that we are here discussing a ‘Process in Sound’ which occurs before there is any physical manifestation of the Planetary Logos at all, and, very reasonably, before there is any astral and lower mental manifestation either.
7. The entire process-in-sound seems to contain the impulse of outgoing and return. It would appear that the Three Great Outpourings (in a planetary logoic sense) are contained within the Planetary Logos’ response to the SOUND from the Solar Logos. For the Sound which the Planetary Logos gives forth creates “the manifested world, the impulse towards the unfoldment of consciousness, and the influence of life itself”, representing, respectively, the third, second and first aspects.
8. We see that even though the SOUND emanated from the Central Spiritual Sun (the spirit aspect of the Solar Logos) that it is appropriated by a Planetary Logos, who differentiates it and re-unites it, and passes it on—and this, too (i.e., that which the Planetary Logos ‘passes on’), is to be considered the “Sound”—far more accessible to human beings than the remote SOUND from the Solar Logos.
9. There is, thus, solar systemically, one SOUND but many Sounds within the SOUND.
10. “In that light we shall see Light”. Similarly, ‘in that Sound we shall hear the SOUND’—one day.
S. Seven points of tension on the downward or involutionary arc; these produce the seven planets, the seven states of consciousness, and the expression of the seven ray impulses. (cf. RI, p. 55)
2. Seven points of tension on the downward or involutionary arc; these produce the seven planets, the seven states of consciousness, and the expression of the seven ray impulses. This constitutes the sevenfold A.U.M. of which the Ageless Wisdom takes note. It is related to the effect of spirit or life upon substance, thus originating form and creating the prison of the divine life.
1. Here we are discussing the solar systemic process of planet creation. The points of tension here discussed produce the seven major planets in the solar system.
2. It appears that the One SOUND (of Solar Logoic origin) is being differentiated into seven. The planets (and the Planetary Logoi manifesting through them) are considered representatives of seven states of consciousness. Each of these Planetary Logoi stands for a different chakra within the Solar Logos, and each chakra has, as we know, a different kind of consciousness associated with it. This is true even in our tiny microcosmic chakra system.
3. Point number one (in the text-paragraph preceding the one on which we are now commenting), dealt with the response of an individual Planetary Logos to the Sound of the Ineffable Name.
4. Point number two, deals with a response within the solar system of all seven major Planetary Logoi. Thus, the process discussed in point number two is of wider scope that the process discussed on point number one which concern only one Planetary Logos. Yet, the process in point number two is involutionary and concerns the A.U.M.
5. We should notice that while, under point number two, we are dealing with an involutionary process, the process in point number one seems to precede the involutionary process and includes not only an initial registration of the Sound of the Ineffable Name of the Solar Logos, but a sounding forth of a Sound which ‘contains’ (as the end is contained in the beginning) the entire process to be enacted—both the involutionary and evolutionary processes—i.e., a Sound through which embraces/originates/includes the “creating [of] the manifested world, the impulse towards the unfoldment of consciousness, and the influence of life itself”.
T. The A.U.M. itself or the Word made flesh; this creates finally a point of tension in the fourth kingdom in nature, at which point the evolutionary cycle becomes possible and the first dim note of the O.M. can be faintly heard. (cf. RI, p. 55)
The four symbols that illustrated on RI, p. 55
3. The A.U.M. itself or the Word made flesh; this creates finally a point of tension in the fourth kingdom in nature, at which point the evolutionary cycle becomes possible and the first dim note of the O.M. can be faintly heard. In the individual man this point is reached when the personality is an integrated and functioning whole and the soul is beginning to control it. It is an accumulative tension arrived at through many lives. This process is expressed in the Masters' Archives as follows:
Note: Please study the fourfold diagram on p. 55 of R&I. It has been referred to earlier in this document, but has special relevance to what is now being discussed.
You must remember that these symbols are an attempt on my part to translate ancient signatures in modern occidental type. The only one which is the same in all languages is, esoterically, the A.U.M.
1. Humanity, ruled by Scorpio, is from one perspective, the “Word made flesh”.
2. In the process the Tibetan is describing, we have, in point three, reached the evolutionary arc. The human kingdom is the pivot between evolution unconsciously pursued and conscious pursuit.
3. We have made the turn. Point number two concerned the establishment of the principle A.U.M. vibration in all the seven Planetary Logoi.
4. The point under study, point number three, sets up the possibility of the sounding of the O.M. and the gradual freeing of the consciousness from the A.U.M.
5. We register the important fact that only the integrated personality can begin to sound the O.M..
6. Further, the various ascending stages of evolution which the human being reaches while unfolding are so many accumulative tensions. As we evolve, the tension is always heightening. We might say that tension accumulates, or that tension is cumulative. This means that, as lives pass, we are able to ‘hold’ ever increasing frequencies of vibration..
U. Then comes a point of tension from which the man eventually achieves liberation from the three worlds and stands as a free soul; he is then a point within a circle – the point indicating the point of tension from which he now works, and the circle the sphere of his self-initiated activity. (cf. RI, p. 56)
4. Then comes a point of tension from which the man eventually achieves liberation from the three worlds and stands as a free soul; he is then a point within the circle—the point indicating the point of tension from which he now works, and the circle the sphere of his self-initiated activity.
I need not carry the story further; from tension to tension the initiate passes just as do all human beings, aspirants, disciples and the lower grades of initiates; from one expansion of consciousness to another they go until the third initiation is undergone and points of tension (qualified by intension and purpose) supersede all previous efforts and the will aspect begins to control.
1. We are here discussing the making of a Master, the symbol for Whom is the point within the circle.
2. Probably during our years of study, many of us have attempted to interpret this symbol—the ‘Sun symbol’. It is very evocative to think of the central point as a “point of tension”.
3. Probably, the more intense that central point, the greater the circumference of the circle/sphere.
4. Note that the activity of the Master is always self-initiated activity. He may know what is needed, and even what His superiors will to see accomplished, but it is up to Him to originate the particular activity which will represent the will and intentions of Those He serves.
5. There is a parallel to this on a lower turn of the spiral, and it applies to how we undertake various projects to serve the Master and His Ashram.
V. The sounding forth of the Word vocally on the physical plane means little. The important factors are to sound it silently, inaudibly and within the head; then having done so, to hear it reverberate there and to recognize that this self-initiated sound – breathed forth from a point of tension – is a part of the original SOUND as is takes form as a Word. (cf. RI, p. 56)
When a man perfectly expresses the A.U.M., he can then sound the O.M. with effectiveness from progressive points of tension, until the third initiation. Then the effect of the O.M. is such that the personality as a separate identity disappears, the soul emerges in all its glory, and the first faint sound of the originating SOUND breaks upon the ear of the transfigured initiate. (cf. RI, p. 56)
Here, briefly, is a fresh slant upon the familiar theme of the Word—a theme preserved in some form by all the world religions but a theme which, like all else, has been so materialised that it is the task of the Hierarchy to restore the knowledge of its meaning, of its threefold application and its involutionary and evolutionary significances. Students would do well to remember that its sounding forth vocally upon the physical plane means little. The important factors are to sound it silently, inaudibly and within the head; then, having done so, to hear it reverberate there and to recognise that this self-initiated Sound—breathed forth from a point of tension—is a part of the original SOUND as it takes form as a Word. When a man perfectly empresses the A.U.M., he can then sound the O.M. with effectiveness from progressive points of tension, until the third initiation. Then the effect of the O.M. is such that the personality as a separate identity disappears, the soul emerges in all its glory, and the first faint sound of the originating SOUND breaks upon the ear of the transfigured initiate. This is the Voice referred to in the Biblical account of the Transfiguration. This Voice says, "This is my beloved Son." The initiate registers the fact that he has been accepted by Shamballa and has made his first contact with the Planetary Logos, the Hierophant, the Initiator at the third initiation, just as the Christ, the Master of all the Masters, is the Initiator and the Hierophant at the first two initiations.
1. (A word of caution. In all the above paragraphs we cannot assume that when the totally capitalized word “SOUND” appears it always means the same thing. The same is true with the word “Sound” appears, with only the “S” capitalized. One must always check the context for meaning.)
2. We see that the Tibetan is involved in dematerializing our understanding of the Word—restoring it to the purity intended.
3. Part of the Restoration of the Mysteries is the clarification of important but long-abused concepts. Most of us are holding many notions which are distorted or simply incorrect. Unfortunately we are often not aware of these distortions and errors. Members of the Hierarchy have a big job to accomplish as they disabuse us of our misconceptions, glamors and illusions.
4. Simply because we are unaware of incorrect thinking does not mean it does not exist. The dragon in the cave in Hercules’ Scorpio labor seems to sleep. There is no movement (at first) and so we may think that it does not exist. But surely it does. As the Hierarchy draws closer, many latent aspects of our character and our process will come to light, and I’m sure we are in for more than a few surprises.
5. The Tibetan continues by offering some very occult advice. The ordinary vocal sounding of the Word is of little significance compared to the more internal, occult way we are to sound it. A silent, inaudible sounding “within the head” is required, followed by a very subtle recognition—that this self-initiated sound is part of the original SOUND as it takes form as a Word.
6. The realization may be somewhat as follows: not only are we sounding, but we are being sounded.
7. One can imagine how acutely one must listen (inwardly) to hear the reverberation of which the Tibetan speaks. In Rule III we will be asked to be aware of “one great Sound” in which our group “demand” and Shamballic “response” are “lost”. To be successful in future tasks of this nature, we will have to develop increasing subtlety in our approach to listening.
8. In order to ascend in our soundings, we have to begin with a perfect sounding of the A.U.M. It appears that no student of these matters can ever escape the need to be a ‘soundly’ integrated personality, capable within the three worlds and productively engaged.
9. Then the O.M. can be sounded “from progressive points of tension”. Always, then, the sounding of the O.M. will become increasingly meaningful. To sound this Word from progressive points of tension means, as well, to sound it from ‘progressive points of identification’. Who is sounding the O.M.?—a series of expanding, deepening, identities. The I that sounds the O.M. now is not, identificatorily, the I that sounded it thirty years ago. Eventually, it is the realized soul that is the sounder.
10. The results of this sounding from progressive points of tension is given by the Tibetan as follows:
“Then the effect of the O.M. is such that the personality as a separate identity disappears, the soul emerges in all its glory, and the first faint sound of the originating SOUND breaks upon the ear of the transfigured initiate.”
What is really clear in this is that the sounding of the O.M. overcomes the sense of separation and separativeness. The separate, separative one, on the other hand, simply doesn’t see enough of the whole and, further, fails to ‘feel’ his sense of participation in all that he sees.
11. What is being described here is how the ‘sounding-with-understanding’ of the O.M. leads to the third initiation, at which time the soul can emerge “in all its glory”.
12. With the emergence of incipient monadic awareness (after the third initiation) comes the first, faint detection of the SOUND, in which is the Sound/Name of the Planetary Logos containing the Sound/Name of Sanat Kumara
13. The monad as a center of energy is associated with the ‘rounded O’. As we consciously become the monad which, really, we already are, we move into the “O”.
14. We begin to realize more fully what it means to be “accepted by Shamballa”. Such acceptance comes only to the individual or the group which has been “Transfigured”—i.e., has passed through the third degree.
15. So when the Word going forth from the great point of tension says, “Accepted as a group”, that Word is also saying to the group, “This is my beloved Son”. It is an acknowledgment that the group has passed the third degree—as a group. The group is now a conscious “Son of God”.
16. The group has made its contact with Sanat Kumara (and via this Great One) with the Planetary Logos.
17. In the reception of this Great Word, it is the group which is glorified, just as is the case for the individual initiate at the third degree.
18. We can see why the stage of acceptance of the group by the Master must certainly precede the very advanced acceptance discussed in Rule II, for we are speaking of the acceptance of a transfigured group. Such a group would be within the Ashram itself—inspired by the Ashram and serving in the outer world.
The Word, however, with which Rule Two for Disciples and Initiates is concerned, is not the Sacred Word itself, but a signal or sound of acceptance. (cf. RI, p. 57)
Progress, from the larger angle and from the standpoint of Those Who see life in terms of ever enlarging Wholes, is from group to group. (cf. RI, p. 57)
The Word, however, with which we are now dealing is not the Sacred Word itself, but a signal or sound of acceptance. It is translated in this Rule by the phrase: Accepted as a group. This refers to aggregates and blended combinations through which the Soul in relation to personalities, the Monad in relation to the Spiritual Triad, the Master in relation to His Ashram, and Shamballa in relation to the Hierarchy, can work, expressing plan in the initial stages of contact, and purpose in the final stages. Bear in mind that the analogy holds true all the way through. A personality is an aggregate of forms and of substantial lives which, when fused and blended, present a unified sumtotal, animated by desire or aspiration, by plan or purpose, and functioning in its place under the inspiration of a self-initiated inner programme. Progress, from the larger angle and from the standpoint of Those Who see life in terms of ever enlarging Wholes, is from group to group.
1. The Tibetan makes an important distinction. We have been talking much of the Sacred Word in its three forms, and of the Sacred Word as it may be received or applied on several levels—the Logoic, the Planetary Logoic, and the Shamballic, Hierarchical and Human levels.
2. The Word of Acceptance is not the Sacred Word, per se. It is a specific acknowledgement from a superior source to a group or individual which is making application to that source.
3. In the paragraph under consideration, the Tibetan gives four levels from which this Word of Acceptance can sound forth; the soul may sound it in relation to its aggregated personality; the monad may sound it in relation to its aggregated triad; the Master may sound it in relation to the aggregation of potencies (human and deva units) known as His Ashram; and Shamballa may sound it in relation to the Hierarchy.
4. This sequence reinforces the thought that when Shamballa offers the Word of Acceptance, the group is actually within the Hierarchy, as a third degree group is—at least from a certain perspective.
5. All groups as aggregations have, at length, to be accepted by their integrating, animating source.
6. Thus, for us individually, and in group formation, there are a number of Words of Acceptance for which we might profitably listen.
7. Always, right performance precedes acceptance. The Word comes forth when the vibration of the aggregation ‘below’ is sufficiently resonant with the vibratory quality of that which is ‘above’. There is no way to force this. Every group or aggregation must simply see to the quality its vibration.
V. The first great integration, that of the soul with the threefold personality, is a fusion of force with energy. … Some understanding of what that implies will come as the disciple masters the distinction between soul activity and the action of matter, between emotion and love, between the intelligent will and the mind, between plan and purpose. (cf. RI, p. 57)
This pronouncement, issuing from a point of tension, is the Word of the soul as it integrates with the threefold personality when that personality is consciously ready for such a fusion. The hold of the soul upon its instruments of expression, the network of the seven centres and the subsidiary centres, becomes intensified and energy pours in, forcing the acquiescent personality fully to express the ray type of the soul, and therefore subordinating the ray of the personality (and its three subsidiary rays) to the dominating soul energy. This first great integration is a fusion of force with energy. Here is a statement of deep import, embodying one of the first lessons an initiate has to master. It is one which can only be properly comprehended through life experience, subject to interpretation in the world of meaning. Some understanding of what this implies will come as the disciple masters the distinction between soul activity and the action of matter, between emotion and love, between the intelligent will and the mind, between plan and purpose. In so doing he acquires the capacity to find his point of tension at any given moment, and this growing capacity eventually brings him consciously to recognise group after [Page 58] group as units with which identification must be sought.
1. The Tibetan has been detailing the kinds of acceptances and fusions which can occur. In this paragraph, He deals with the acceptance of the personality by the soul, or of the group personality by the group soul.
2. The process of acceptance is part of the fusion process. The group to be pervaded by the higher energy center must be ready for such pervasion. Premature pervasion would be unsuccessful, resulting only in over-stimulation and disintegration.
3. The Word of Acceptance is, itself, a factor in the integration process—strengthening the integration of the group or aggregation, but only if the ‘receiver’ is ready.
4. It is interesting to realize that, upon acceptance, the ray of the accepting source can pour through the one who is accepted. The ray of the receiver is thereby subordinated to the ray of the accepting one. This must be true in all cases: of the soul in relation to the personality; of the monad in relation to the triad; of the Master in relation to His Ashram; and of Shamballa in relation to the Hierarchy.
5. Thus, acceptance signals a change of quality for the one accepted. The moment is marked by the ability of the accepted one to successfully bear the energy of the accepting one.
6. The Tibetan is pointing to a great lesson in the learning of which we are all engaged—the fusion of force with energy. Quite apart from whether we are ready, as a group, for acceptance from the Great Point of Tension, we are certainly ready to understand the implications of merging energies with forces. For real understanding, however, the process has to be lived, and not just studied academically.
7. Very practical advice is given in the following:
“Some understanding of what this implies will come as the disciple masters the distinction between soul activity and the action of matter, between emotion and love, between the intelligent will and the mind, between plan and purpose. In so doing he acquires the capacity to find his point of tension at any given moment, and this growing capacity eventually brings him consciously to recognise group after [Page 58] group as units with which identification must be sought.”
These are all important points of discrimination between personality and soul activity. We would be advised to take them two at a time, and see how they are playing out in our individual lives, and then, to the extent possible, in our group life. Probably we will find that the O.M. and the A.U.M. are not completely reconciled, and that the “M” or “m” (in the case of disciples) in the larger circle of the “O”, could well be a lot smaller than it is.
8. Can we find and identify our point of tension at any given moment—the ‘altitude’ we are ‘holding’?
9. The Tibetan is offering us the opportunity to find ourselves and merge with others in identification. It is good practice for the moment when a higher agency will ‘say’ to ‘us’—“Accepted as a group”. The more we succeed in such identificatory merging (i.e., with ‘others’), the more we prepare ourselves for a day of merging inaugurated by That to which our ordinary life is as a subservient aggregation. Thus, we pave the way to acceptance by practicing identification, from our realized point of tension. If we ‘grow into others’, the greater Lives with ‘grow into us’. It is the Law.
W. Finally the disciple is absorbed into the Master’s Ashram; there he, in concert with his group brothers in that Ashram, is fused and blended with the Hierarchy and hears the extension of the Word, spoken originally by his soul: Accepted as a group. Later, much later, he participates at that august recognition which comes when the Voice issues forth and – as annually it does – from the centre at Shamballa and the seal is set on the acceptance of the Hierarchy, with all its new associates, by the Lord of the World. (cf. RI, p. 58)
He finds his soul through the fusion of soul and personality; he finds his group through the absorption of this fusing soul-form with a Master's group, and finally he is absorbed into the Master's Ashram; there he, in concert with his group brothers in that Ashram, is fused and blended with the Hierarchy and hears the extension of the Word, spoken originally by his soul: Accepted as a group. Later, much later, he participates at that august recognition which comes when the Voice issues forth—as annually it does—from the centre at Shamballa and the seal is set on the acceptance of the Hierarchy, with all its new associates, by the Lord of the World. This acceptance involves those initiates of the third degree who have been integrated more closely into the hierarchical life than ever before. This is the signal to them (and to their Seniors Who have heard it year after year) that they are part of the instrument whose purpose is to fulfill the plan. Thus the great syntheses are slowly taking place. It has taken many aeons, for evolution (especially in the earlier stages) moves slowly.
1. The Tibetan is taking us through a series of acceptances. In doing so, He demonstrates that this Rule has relevance to us on several levels—the highest of which is the one actually set forth in the first sentence of the Rule.
2. It seems that one finds oneself in relation to a higher center through the process of fusion. The Word of Acceptance is the establishment of a new center, around which he or his group or both are to revolve. Thus, acceptance signals a confirmed decentralization.
3. Thus, a series of fusings and blendings occur, as detailed above. With each, a new center emerges towards which a new orientation is required. Center after center appears—each one closer to the Center.
4. The Tibetan suggests that the many Words of Acceptance are really an “extension of the Word, spoken originally by his soul”.
5. What, really, are these Words of Acceptance. Perhaps they come as sounds, but they may equally come as sensed and confirmed resonances. They always follow service well-performed. The application for acceptance is ever service within one’s present sphere.
6. We then read of a certain “august” happening which occurs annually in relation to Shamballa and Hierarchy. I can never relieve my mind of the thought that DK is giving a big, bold hint about the “August Full Moon”—the “Leo Full Moon”, and the acceptance, at that time, of the Hierarchy, by the King. The Sirian energies are then particularly potent and it would be a great moment for the reinforcement of Hierarchy as a very solarized center of energy.
7. Leo as well is a preeminent sign of integration. We read:
“This acceptance involves those initiates of the third degree who have been integrated more closely into the hierarchical life than ever before.”
Perhaps it is at the Leo Full Moon that Words of Acceptance may particularly be expected. The moment for the emphasis of the solar factor, which is always the accepting factor would have arrived. The ruler accepts his subject(s); the king displays his generosity to the well-deserving servant(s), and integration of the lesser into the greater proceeds.
8. It becomes clear that these moments of acceptance stimulate the gradual process of synthesis. The sign Leo signals the gathering of all into one. The symbol we have used throughout this discussion (i.e., the circle with the point at its center) is the Sun symbol; the Sun is the ruler of Leo.
9. Why does Hierarchy need to be “accepted” again and again, year after year. Of course, partially, for the closer integration of those who are new. But also for strengthening, for affirmation, for confirmation of purpose, and to strengthen the relation to the King.
X. From synthesis to synthesis the life of God passes… (cf. RI, p. 58)
In the post-war period and when the new structure of the coming world order is taking shape, the process will be speeded considerably; this will not, however, be for a hundred years, which is but a brief moment in the eternal history of humanity. From synthesis to synthesis the life of God passes. First the synthesis of the atomic lives into ever more perfect forms until the three kingdoms of nature appear; then the synthesis in consciousness, enabling the human being to enter into the larger awareness of the Whole and finally to enter into that mysterious event which is the result of the effect of all preceding developments and to which we give the name of Identification. From the first identification, which is the higher correspondence of the stage of individualisation, progressive absorption into ever larger wholes takes place, and each time the Word goes forth: Accepted as a group.
1. A prediction is made here which concerns the middle of the twenty-first century, for these instructions were written in the early and middle 1940’s. We have not yet arrived at the time of the speeding up of the process, but it will not be long. For the moment, we are struggling forward under the world-inertia, and many are the karmic resolutions which must occur before there is a lightening of the load and consequent greater rapidity.
2. The Tibetan paints a beautiful picture of progressive integrations and syntheses. We see the relative endlessness of the process. The parallels are to be studied. The moment of the first identification is likened to the moment of individualisation. Surely, such an identification, signals the entry into a new kingdom—the kingdom of souls, just as the ‘moment’ of individualisation signaled the entrance into the fourth kingdom.
3. Although the Rule and the first sentence are quite specific, and refer to a group which stands at a certain stage of relatively advanced development, DK has now generalized the process so that one sees how it applies to the entirety of human evolution and beyond.
4. We want, therefore, to have an idea of what “Accepted as a group” means in general, as well as in this specific context. Always, it signals fusion and empowerment and a change of quality, as well as the confirmation of a new decentralization. “Accepted as a group” signals a new movement in a progressive universal synthesis.
Y. “Do you see more clearly the growing beauty of the Whole and the goodness of the Purpose and the wisdom of the Plan? Do you realize more deeply that beauty, goodness and wisdom are not qualities, as their inadequate nomenclature would imply, but are great facts in manifestation? Do you grasp the truth that they are not descriptive of Deity but are the names of Lives of a potency and activity of which men can as yet know nothing?” (cf. RI, p. 59)
Have I succeeded in giving you a somewhat wider vision of the significance of initiation in these brief expositions? [Page 59] Do you see more clearly the growing beauty of the Whole and the goodness of the Purpose and the wisdom of the Plan? Do you realise more deeply that beauty, goodness and wisdom are not qualities, as their inadequate nomenclature would imply, but are great facts in manifestation? Do you grasp the truth that they are not descriptive of Deity but are the names of Lives of a potency and activity of which men can as yet know nothing?
Some understanding of this must slowly seep into the mind and consciousness of each disciple as that mind becomes irradiated by soul light in the earlier stages, and later responds to the impact of energy coming from the Spiritual Triad.
1. One of the major purposes of the second ray is to enhance vision. The Tibetan has been trying to do this—presenting us with information which we cannot possibly apply (at least not all of it), but which will fertilize our mind and imagination in such a way that we appreciate far more the beauty, goodness and wisdom of the Whole. Such an appreciation is both stabilizing and inspiring, and is, could we but realize it, a significant empowerment.
2. Always, under DK’s guidance, our perspective is being enlarged. Now we learn that beauty, goodness and wisdom, are not qualities at all (or at least, not only qualities) but are the names of great Beings. These three terms apply to the three aspects of divinity: goodness for the first aspect and beauty and wisdom as terms which can be applied to both the second and third aspects (as is the case with Omnipresence and Omniscience). Are these Beings universal, cosmic, or are they within our solar system? Sometimes it seems that the three great Beings surrounding our Solar Logos would be good candidates—but then this amazing trinity of words could reasonably be applied to all ascending triplicities including even the Ultimate Universal Three.
3. I wonder if students of the Master can gauge how far their conception of the Universe has grown because of studying His thoughts. Perhaps we take for granted this inevitable enlargement. Only when speaking with those who have not studied similarly can we realize something of the gift conferred.
4. DK closes on the optimistic note that as we continue to labor (first under the soul and then the spiritual triad) some confirmation of the reality of these great Lives will seep into our consciousness.
5. We can indeed be grateful for the well-tempered enlargement of our point of view. Inflationary enlargements are everywhere to be found and cause tremendous damage through distortion and lack of realism. Through DK’s Teachings, however, spiritual sanity is forever blended with the presentation of vast vistas and unsuspected spiritual possibilities. The result is inspiration and the desire to serve within the amazing and beautiful world that has been revealed.