Commentary on Rule III for Disciples and Initiates

 

Rule III: First  Sentence

“Dual the moving forward The door is left behind. That is a happening of the past. (R&I 67-73.)

The Sentence

A.                 Dual the moving forward . The door is left behind. That is a happening of the past.

1.                  Along the Path of Initiation, the soul and personality move forward as a dual  unit.

2.                  Neither can move forward by itself alone.

3.                  The personality needs the aid of the supervisory Solar Angel, and cannot move into the higher worlds (as rapidly) without the help of this Angel—at least in this planetary chain. Yes, individualization and subsequent spiritual development would be possible (as they was on the Moon Chain) without the intervention of the Solar Angel, but the process would be extremely long in its unfoldment—millions of years longer. In this planetary chain and in this round, another method of individualization and spiritual advancement is occurring and it is a great experiment—an experiment involving the intervention of the Solar Angel into the life of the human monad, and the supervision by that Angel of the threefold expression of the human monad in the three lower worlds.

4.                  The Solar Angel, for its part, is not (but only apparently) moving forward along a line of spiritual advancement commensurate with its established level of development. The Solar Angel has already taken all possible human initiations. The relationship of the Solar Angel with the human monad and with the personality of that monad, is strictly one of service—though it cannot be said that the Solar Angel does not in some way advance through sacrifice. In any case, unless the personality-man moves forward, the service of the Solar Angel does not reach fruition. If there were no possible advancement for the human, the Solar Angel would have no reason for its attention to the lunar man in the three lower worlds. Thus, “Dual the moving forward”.

5.                  It is interesting to study the Table of Creative Hierarchies on pages 34 and 35 of Esoteric Astrology. One sees that the Fifth Creative Hierarchy (the Hierarchy of Solar Angels), is placed below the Fourth Creative Hierarchy (the Hierarchy of Human Monads called “The Initiates”). This is remarkable, as the members of the Fifth Creative Hierarchy have already passed through and beyond all stages of human initiation, and have been breathed forth from Sirius as highly advanced beings who have come to serve the Fourth Creative Hierarchy (just as many of us will do in the future when we ‘return’ {will it be in the third solar system?} to serve those who are now members of the Animal Kingdom.)

6.                  The arrangement of these Creative Hierarchies makes one think of the saying of the Christ which I will paraphrase as: ‘Let him who would be first among you be the servant of all’; or—“the first shall be last and the last shall be first”. Something of the scope of the sacrifice of these Solar Angels or “Hearts of Fiery Love” must be apparent in their (partial) ‘descent’ into the lower worlds, and their participation in the life of a Creative Hierarchy (ours) the nature of which they long ago transcended.

7.                  But such is the nature of divine love that, as it becomes a motivating force in the lives of great beings, it impels them to do that which the selfishly-mentally oriented human being cannot conceive as rewarding. There is, however, something in parental love which is a dim reflection of this supremely loving attitude. Hence the association of the Solar Angels with the cosmic buddhic force of the Pleiades—the “Mother”.

8.                  What does it mean to “move forward”? Presumably, it means exposure to ever higher levels of vibration and the ability to register that vibration and benefit from it. At least, it would mean this for the advancing personality-man. For the Solar Angel, it might mean the growth into ever-greater profundity of love-wisdom.

9.                  Another way to conceive this dual moving forward is that both aspects of the man—his personality nature and his own soul nature develop simultaneously. There are two dualities here—a) man and Solar Angel, and man as personality and soul.

10.              The cooperative nature of this forward movement should be emphasized. Speaking for the man (as who, in fact, can speak for the Solar Angel on its own level?) there is a sense of forward movement in both aspects of his nature. The personality nature is heightened and refined, and becomes ever more capable. At the same time, the man has the distinct sense of inward growth and of becoming something more than his personality instrument. A rich inner life becomes the dominating factor in his consciousness; soul becomes a reality—a greater reality even than the personality to which he has long been accustomed. Contacts of a higher, subtler, more inclusive nature dawn upon him, and there is a definite sense of progression into livingness.

11.              I wonder how many of us have the sense of being in collaboration or partnership with the soul (i.e., in this case, the Solar Angel). Soul is a term with so many meanings that one must carefully differentiate when speaking of the human soul, the transcendent soul of the spiritual triad, the transcendental soul of the monad, and the soul or consciousness of that relatively great entity, the Solar Angel). Apparent divisions of soul are simply levels of consciousness.

12.              As we advance upon the Path of Discipleship/Initiation, do we have the sense that we are doing it “all ourselves”, or that a great supervisory being is working with and through us? I am thinking of the question, often addressed to oneself, “What shall I do about this?”. What would be the difference were one to ask, “What shall we do about this?”—the we being the man and his partner the Solar Angel. When people use the so-called “royal-we”, often, they are either kings or arrogant or both. But the “royal-we” can be used to indicate a dual consciousness of human soul and solar angelic soul—even though the full nature of the consciousness of the Solar Angel cannot be fathomed by the personal man, even at his highest and best.

13.              Indeed, as we tread the Path and the “burning ground”, we travel with a great collaborator who is, in a way, “nearer than hands and feet”. This “inner god” (a kind of “God immanent”) is ready to offer counsel and ‘energic-advice’ (energy flows of a certain quality, which translate into human consciousness as advice and counsel).

14.              A great intimacy is possible between personal man and this “Higher Self” (the Angel in this instance, not his own monad—also a kind of Higher Self). In all things the Angel, having run the gamut of human experience and suffering, knows best, but the counsel given so often runs counter to the desire of the personality that it may be rejected as often as not, until the time when (through spiritual maturity) rejection becomes an impossibility.

15.              This dual moving forward is an antidote to the loneliness which is often experienced upon the Path. The disciple as an individual often works alone and according to his own responsibility, but within himself he comes to know that he is two rather than one. Ultimately, of course, he and all are one, but from the perspective of spiritual practicality, the twoness of discipleship is decidedly useful. I would recommend that we take stock of ourselves and see to what an extent this twoness is an actuality in our inner lives.

16.              Thus, there are two dual ways in which we move forward. Man and Solar Angel move together; two different entities cooperate. As well, man (within his own nature) moves forward, making strides in both his personality nature and his higher consciousness (to which we give the name “soul”). The day will come when the moving forward is triple, and man-the-monad will progress. This triplicity is noticed at the third degree. Still later, when the monad is one of the ‘players’ in an conscious onward movement, the movement is again dual in a sense, for soul/personality have become one and form the lower pole in relation to the positive monad.

17.              The next part of the portion of the Rule under consideration states: “The door is left behind”. In a way, the door is always left behind; that is what doors are for—to be entered and left behind. Of course one can decide whether to close a door behind him or leave it ajar. Either approach can be correct depending on the circumstances.

18.              There comes a point in the life of every person when that for which he/she struggled is attained. The long-desired objective becomes the accomplished fact. This calls for a dramatic reversal of attitude and may not be easy at first. So much energy was focussed on striving for the attainment that when it is achieved, the energy must be refocussed, realigned.

19.              This particular Rule for disciples on the Path of Initiation assumes a certain degree of attainment—principally passage through the door of the third degree—but the Rule has a reflected meaning in relation to the second degree and perhaps even the first (though greatly reduced in scope).

20.              It will be of interest for each to determine which, if any, door has been left behind. This will be a determination which each, alone, must make. The group will, eventually, also have to make its determination.

21.              Perhaps more important is the attitude of the disciple to the fact that a particular door has been left behind.

22.              What is being suggested is that the proper attitude is to press forward, “forgetting the things which lie behind”. The initiate has a peculiar attitude to both the past and the future (and of course the present)—perhaps to time altogether.

23.              With respect to the past, he/she is not trammeled by it. For so many of us, the past is a great weight and constant (if subtle) obstruction. The initiate, however, knows that the past is gone, yet more than most he/she will learn from it. Whatever obstructs the Presence-in-the-present is relinquished. The initiate realizes that there is ever an infinitude of time past and future. Why hang on to any past specificity which is infinitesimal in comparison to that which is to come (and, as well, to that which is gone)? Again, in the initiate, there is an “adjusted sense of proportion”.

24.              With respect the future, the initiate is ever interested in it, especially that part of the future which is of immediate concern in terms of the Divine Plan. But this orientation towards the soon-to-be-precipitating future, does not make him/her ignore the present.

25.              Perhaps, in relation to the present, the initiate’s attitude is most distinct from that of the usual human attitude. He/she really is able to see “eternity in an hour”, and the timelessness of the spirit (more than of the soul) is somewhat permeating the consciousness. The initiate finds himself rich in the present, and, correspondingly, rich in the Presence—the Presence of God-the-Self.

26.              The greatest sages and poets have known how to the “live in the eternal”, and “know the Self as one”. Is one the cause of the other? Is each the cause of the other? Or does each simply assist the other—the cause being more fundamental?

27.              The initiate’s attitude is born of the sense of freedom which is born of identification with and as spirit. When we say that “The door is left behind” and that it is “a happening of the past”, we are really speaking of the initiate’s attitude of freedom which makes him/her a truly useful worker with the Divine Plan.

28.              The main causes of bondage are ‘within’, just as is the cause of freedom. The initiate is beyond any clinging attitude. One clings to what one values extremely and is afraid of losing. One clings to the past which one is afraid to release. But the initiate is so rich. A few dollars may mean so much to a child and very little to the rich man. We are the child and we hold on to our few dollars. But the ‘Treasury of the Universe’ is being opened to the initiate (because of his proven spiritual generosity—when he had less to give!) and thus conventional treasures mean very little to him. Thus, he does not cling to that which has been shown to be relatively valueless. Nor does he/she despise that which is of relatively little value—for it is of value to others who do not yet see as much. He does not disturb the “spiritual festival” of another—a thought emphasized in Agni Yoga.

29.              Account must be taken by each of us. To what extent are we free from the past?  It is worth examining. The entire personality is, actually, the past. It is our present condition and conditioning, the effect of causes already manifested. The degree to which we are free from the claims of the personality is a measure of our degree of freedom from the past.

30.              Why this emphasis on freedom in the life of the initiate? Because, for the free, the quality of life increases so dramatically, and the livingness of life, the thrill of it, the bliss of it. Happiness and pleasure of the higher kinds are the great objective for all beings; in such states their lives are congruent with Plan and Purpose which, in essence, are joy and, finally, pure bliss.

31.              The past (ruled, locally, by our Moon, lower Saturn and lower Pluto) is the great destroyer of happiness, or would it be more correct to say, that it is the wrong attitude to the past which destroys happiness? There is blockage (Saturn) in the flow of life through the form. The “Divine Circulatory Flow” has been impeded, and this cannot be allowed to remain. During the Aquarian Age the flow will be restored (as in the Herculean fable of the Augean Stables). Pluto represents the poisonous residue of the past—the unreleased excrement which poisons the whole system—individual, social and planetary—through auto-intoxication.

32.              Of course the past must be dealt with; every initiate discovers this (largely in the Scorpio experience of the second initiation), but it must also be left behind. The true initiates are known by their progressivism. They are alive with anticipation, which is not the same thing as being unrealistic about the present.

33.              While we are yet human, we always stand between the past and the future, for we have a personality (in the lunar sense of the term). Later we will have vehicles of expression, but they will not be so related to retrogressive, lunar energies. At the fourth degree we solve the problem of sex and the problem of time. Fittingly, Saturn (“Lord of Time”) is potent at the fourth degree, as is Mercury, whose speed overcome time.

34.              Something happens after the fourth degree which liberates us into true creativity, free from personal and even individual concern. Lesser ego is destroyed at the fourth degree and with this comes the dissolution of a lesser identity. The greater his sense of identity, the greater the creator, or the more truly he/she creates in alignment with the “One in Whom we live and move and have our being”. Leaving the past behind, we leave lesser ego behind and breathe anew in the freedom which comes to those who have identified with essentialized Selfhood.


The Themes Included Under the Sentence 1

B.                 The Science of Invocation and Evocation and its significant ritual or programme is, in reality, an expression or a human formulation of the Science of Sound. (cf. RI, p. 67)

The Sound is the sound or note of Life Itself, embodying its dynamic impulse, its creative power, and its responsive sensitivity to all contacts. (cf. RI, p. 67)

The Science of Invocation and Evocation is an expression or a human formulation of the Science of Sound just in so far—as yet—as Sound affects humanity and human affairs. (cf. RI, p. 67)

The next Rule continues the above theme and gives some instructions in terse phrases and symbols on the Science of Invocation and Evocation and its significant ritual or programme.

This programme is, in reality, an expression or a human formulation of the Science of Sound, just in so far—as yet—as Sound affects humanity and human affairs.  Forget not my earlier teaching upon the Word; remember also that the Sound is the sound or note of Life Itself, embodying its dynamic impulse, its creative power, and its responsive sensitivity to all contacts.

Rule III.

Dual the moving forward.  The Door is left behind.  That is a happening of the past.  Let the cry of invocation [Page 68] issue forth from the deep centre of the group's clear cold light.  Let it evoke response from the bright centre, lying far ahead.  When the demand and the response are lost in one great Sound, move outward from the desert, leave the seas behind, and know that God is Fire.

1.                  The Science of Invocation and Evocation is one of the most significant for the coming Aquarian Age, in which humanity itself will become a conscious agent of invocation.

2.                  We recognize that the new approach to divinity is based upon scientific invocation and its inevitable answer, or evocation.

3.                  This new science has its own ritual or programme. It is not a haphazard affair the way in which prayer is often practiced. The Science of Invocation is the way of uniting the higher and lower worlds—the objective of all ‘religious’ enterprise. It will be practiced in a selfless manner, at the right “times and seasons” and with full expectation of a lawful, evocative response. We will find that the practice of the New World Religion will be much removed from the characteristic dynamics of the astral body—the major focus of religious approach during the Piscean Age.

4.                  In studying the Science of Invocation and Evocation we are necessarily entering a study of the great Science of Sound, which has a “human formulation”. Since sound is the great creative agent in cosmos, the Science of Sound obviously has formulations which are much higher than the limited human formulation—however abstruse even that limited formulation may be to today’s humanity.

5.                  Perhaps each of us should pause for a moment to realize how deeply and pervasively sound affects humanity and human affairs. The words we exchange and the ‘words of our thoughts’ are potently conditioning. There are also the sounds with which we are constantly surrounded, given the mechanization of modern life. There are the sounds of nature and the sounds of music, and, of course, there are sounds of which we are completely incognizant—those which are registered by other forms of life, or those non-physical not registered at all by most beings in physical incarnation—the subtle sounds of the other planes.

6.                  D.K. asks us not to forget His earlier teaching upon the Word. Rule II could well be re-read, and the profound sections on the Sacred Word to be found in Letters on Occult Meditation would repay deep consideration.

7.                  The He offers us a most occult statement demanding pondering:

remember also that the Sound is the sound or note of Life Itself, embodying its dynamic impulse, its creative power, and its responsive sensitivity to all contacts.”

D.K. is not just speaking of sound, but of “Sound” and “the Sound” or note of Shamballa.

8.                  The “note of Life Itself” is the sustained power behind the demonstration of the highest aspect of divinity—the Life Aspect.  It is a note which holds all things in synthetic relation. Without it, the pervasive synthesis which substands all phenomena would not demonstrate. Perhaps, when we succeed in attuning to this note (as we do in the later stages of the Path), we realize that “life is one” and that “there are no other selves”. (Rules VI and IX)

9.                  Let us recognize that this “note of Life itself” embodies the three aspects of divinity. Its “dynamic impulse” relates to the first ray; its “creative power” to the third and its “responsive sensitivity to all contacts”, to the second ray.

10.              We are here dealing with no ordinary sound, but which a factor which must be grasped intuitively.

11.              Then the text of this extraordinarily occult Rule is offered.

12.              Again there is an approach to Shamballa, and a response, to the “Sound” from Shamballa.

13.              Through the utilization of this Rule and the Shamballic response, it becomes possible for the group to ‘move through’ the two lower dimensions of the spiritual triad (high enough, from our perspective) into the domain of atmic realization—the living realization that “God is fire”.

14.              It becomes clear that the “Science of Sound” and especially the ‘Science of the Sound” are leading us into relationship with the first aspect of divinity and the Divine Will. Through the right use of sound, we begin to live in the occult sense.

 

C.                 D.K. considers Rule Three for Disciples and Initiates to be one of the two most occult rules which the initiate has to master, whether as an individual or in conjunction with his group. Why might this be the case? (cf. RI, p. 68)

The group recognizes and works under the pervasive influence of the purpose; the individual initiate works with the plan. (cf. RI, p. 68)

The group can be, and frequently is, responsive to the "bright centre," Shamballa, where the initiate by himself and in his own essential identity cannot so respond. (cf. RI, p. 68)

The clue to the significance of group work, and one of its major functions, esoterically speaking, is to absorb, share, circulate, and then distribute energy. (cf. RI, p. 68)


This is perhaps one of the two most occult rules which the initiate has to master, whether as an individual or in conjunction with his group.  The group recognises and works under the pervasive influence of the purpose; the individual initiate works with the plan.  The group expression, as far as in it lies at any given moment in time and space, is in line with the will of the One in Whom we live and move and have our being, the Life of all that is.  The individual initiate uses the attractive force (to which we give the oft misleading name of love) of that fundamental Life to gather together that which will give body to form and so manifest the will.  The group can be, and frequently is, responsive to the "bright centre," Shamballa, where the initiate by himself and in his own essential identity cannot so respond.  The individual must be protected by the group from the terrific potencies which emanate from Shamballa.  These must be stepped down for him by the process of distribution, so that their impact is not focussed in any one or all of his centres but is shared by all the group members.  Here is the clue to the significance of group work.  One of its major functions, esoterically speaking, is to absorb, share, circulate, and then distribute energy.

1.                  Sound has relationship to all three aspects of divinity. It is the impulsive force behind all manifestation (hence, its relation to the first aspect); it is related to the cohesive “Word” which patterns all things—hence its relation to the second aspect); it is the creative and even manipulative agent working in and through forms, subtle and gross (hence its relation to the third aspect).

2.                  The study of light, vision, and revelation is sufficiently occult. The study of sound is even moreso.

3.                  Does sound precede or follow light? There is no easy answer. It depends upon one’s perspective. In a way, there is a kind of vibratory equivalence between sound and light. Light, however, is more the evidence of that which has been formulated by sound. Light can, as well, be considered substance itself emitting sound.

4.                  In general, it can be said that sound is more closely related to the will aspect than is light (which is more related to the second).

5.                  We are given to understand that this Rule (with another unnamed by the Tibetan) is one of the two “most occult rules which the initiate has to master”. As our study of the Rules continues, we can speculate which may be the other Rule and why.

6.                  There then follows a series of contrasts in which the group and the kinds of energies it is capable of expressing are compared with the individual initiate and the kinds of energies he/she is capable of expressing. The pre-eminence of the group emerges. The individual initiate is secondary.

7.                  The group works under purpose; the initiate works with plan. Purpose is inclusive and all-containing; the many are required to register it and enact it. Purpose is beyond the apprehension of the individual. The mere scope of Purpose can only be recognized if approached by the group.

8.                  Plan is more specific, more concrete, relatively. The individual initiate finds his/her part to play within the Plan. Purpose is as a sustained Divine Vision; the Plan is more related to the third or activity aspect of divinity.

9.                  It is only in group formation that some dim apprehension of Divine Purpose will dawn upon the individual initiate, through supplementation of his/her individual vision by the greater, corporate vision of the group.

10.              The remainder of this paragraph is about the necessity of group approach to the presence and energy of Shamballa.

11.              Notice that the energy of purpose is “pervasive”; this means that it relatively non-local. Plan is related to specific and local applications in time and space.

12.              Continuing—it is the group which is in line with the will of the “One in Whom we live and move and have our being”. The individual initiate may know something of this Will but cannot hold it (or bear it) in its entirety. That great, encompassing Will certainly needs for its enactment more than the individual point of expression.

13.              When individuals act as if they contain the entirety of will, the phenomenon of the tyrant or dictator appears. The individual is far too ‘partial’ (in both senses) to be a major factor in the wielding of the Divine Will—though there have been great men and women of will who have had an extraordinary (though, necessarily, partial) impact on humanity. The Divine Will works out in the progress and movement of the many, and can be discerned through a study of such progress and movement. It will never show itself in the life of one individual alone—no matter how relatively powerful is that individual.

14.              The individual initiate is supposed to work more with love than will—though the understanding of will is steadily growing. We are given a strong hint that the major focus of our concentration should be the energy of love, by which force we can “gather” that which is needed for the manifestation of the Will.

15.              Interestingly, D.K., in speaking of love, refers to the “attractive force of that fundamental Life”, and says that “love” is a misleading name for that force. Perhaps there is so much sentiment associated with the word “love” (as usually understood), that the true nature of the great Law of Attraction (and Repulsion) is veiled to the superficial understanding.

16.              It is important to note that will must be applied through love, and that the true initiate is an initiate of the Hierarchy of Love and must respond to the larger encompassing Will by utilizing attractive energy which aids in the implementation of that Will. Let each of us ponder the extent to which we utilize love and attraction to facilitate the expression of a Will greater than our own.

17.              Then the following is said:

The group can be, and frequently is, responsive to the "bright centre," Shamballa, where the initiate by himself and in his own essential identity cannot so respond. 

The Tibetan is not speaking of most groups, but of the kind of highly trained, Shamballically recognized group which is the focus of Rule II (the preceding Rule). The group in all its ‘united diversity’ can respond to the vastness and pervasiveness of Shamballa. Shamballa is just too much for the individual initiate, though there are such phrases used in relation to the individual initiate which suggest an individual relation to Shamballa—i.e., “Shamballa is consummated in him”.
(R&I 147).

Perhaps the phrase, “and in his own essential identity” is significant. The initiate becomes more than himself when identified with and as the group.

We can think with justification that the advancing initiate can respond to his own spiritual will, or even monadic will (which is an extension of the Shamballa Force), but not to Shamballa in any wider sense. For great and inclusive beings like the Christ, individual response to Shamballa becomes possible, but the Christ and Buddha are so group conscious that They are not, strictly speaking, isolated individuals.

18.              There follows one of the clearest explanations of the importance and rationale of group work:

The individual must be protected by the group from the terrific potencies which emanate from Shamballa.  These must be stepped down for him by the process of distribution, so that their impact is not focussed in any one or all of his centres but is shared by all the group members.  Here is the clue to the significance of group work.  One of its major functions, esoterically speaking, is to absorb, share, circulate, and then distribute energy.

In these sentences, we understand the limitations of the individual initiate when compared with the “terrific potencies” of Shamballa. Approach to this planetary center of supreme power demands effective distribution of the received energies; otherwise, disaster will befall the individual receiver. In group approach lies a relative safety, and the possibility of touching and receiving that which would destroy the isolated individual should he/she succeed in contacting such an energy.

19.              The group provides a larger ‘body of reception’ for these energies. In group formation, the quality of Shamballic energy can reach the individual, via the group, but the force which would be destructive if too concentrated, is distributed, diluted, dispersed, diversified, divided, etc. in such as manner as to be individually bearable.

20.              Do we realize, increasingly, how important is the group to the spiritual approach and progress of the individual?

21.              Probably each of us has had the experience of being exposed to energies and forces which were overwhelming—just “too much to handle”. Probably we have observed the destructive or disorganizing effect of such energies and forces upon the human mechanism—even though the forces, in their own right, were potentially useful. If we imaginatively multiplied our experience many-fold, we might gather some sense of our complete individual inadequacy to truly handle the Shamballa Force. Thus a sense of proportion would develop and a truer humility. How inappropriate it is to speak loosely and familiarly about “Shamballa”!

22.              When, as meditators, we focus upon a chakra or an organ in the body which represents that chakra, we do not focus upon an individual cell within that chakra or organ. Even if we were occultly capable of doing so, there would be no profit in it. The cell could not stand the strength of the focus. The analogy may serve to elucidate the great discrepancy of energy/force existing between Shamballa and the individual initiate.

23.              The result of all this consideration should be a greater realization of the necessity of group approach to this ‘Center of greatest power’ upon our planet.

 

D.                Annually—after due preparation—the Hierarchy makes contact with Shamballa and a relationship is then set up between the "bright and living centre" (Shamballa) and the "radiating and magnetic centre" (Hierarchy), in order that the "acquiescent waiting centre" (Humanity) may be stimulated to move forward upon the ladder of evolution. (cf. RI, p. 68)

Even the Hierarchy 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. (cf. RI, p. 68-69)

The focused will of God constitutes the point of tension from which Shamballa works in order to bring about the eventual fruition of the divine Purpose. (cf. RI, p. 69)


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.  The focussed will of God, in its immediate implications and application, constitutes the point of tension from which Shamballa works in order to bring about the eventual fruition of the divine Purpose.

 

1.                  The preceding paragraph continues to put matters anent Shamballa in proportion.

2.                  Great facts in the life of Hierarchy and Shamballa are here discussed.

3.                  Whether or not the Wesak Festival continues to be celebrated in the manner here discussed (see the Tibetan’s Wesak Message of 1946 in The Externalization of the Hierarchy), the facts anent the energy-relationship between Hierarchy and Shamballa is what is of importance.

4.                  The annual contact as it has unfolded for hundreds of years, has been a process characterized by a sanctified formality. The ‘Wesak-Occasion’ is so solemn, that it is inconceivable without “due preparation” on the part of Hierarchy.

5.                  We also come to realize that contact between the “bright and living centre” and the “radiating and magnetic centre” is dangerous even for the members of Hierarchy unless They are protected by the presence of Their full membership. This may prove an arresting thought.

6.                  Shamballa is the Source and it lives.

7.                  Hierarchy is dual in its nature—receiving and giving, attracting and radiating.

8.                  Abundant life is received by Hierarchy, but it is not the Source of that abundance.

9.                  Hierarchy needs re-charging by Shamballa just as we need re-charging by Hierarchy.

10.              We (humanity) are the “acquiescent and waiting center”. To think of humanity in this way brings a sense of planetary proportion. For all our activity in the three worlds, our role in relation to the higher kingdoms is to acquiesce in the Will of God and to wait—patiently (as would a patient in a hospital, for indeed, humanity is presently sick)..

11.              We do not yet know the Will of God, and so, it could be said that it is difficult to acquiesce in relation to that which is unknown. But even some small understanding of the nature of that Will reveals how feeble are all our powers compared with it. In a way, we are utterly helpless and non-determining before that great Will. Our task is to acquiesce with intelligence, faith and love in relation to that to which we must, at length, perforce submit.

12.              It might seem to some that acquiescence is an act of weakness, but much depends upon that to which one acquiesces and the spirit in which acquiescence is performed. Within the word, “acquiescence” is the word “quiescence”—which means, simply, a state of quietude. In the acquiescing one, the lunar lords have ceased their noisy rebellion. States of agitation (deflective of higher impression) are quieted, and “God” can be known—“Be still, and know that I am God”.

13.              Thus, this word means (in the occult sense) a cooperative silence and acceptance of a will greater (and more enlightened, loving and powerful) than one’s own. This kind of acquiescence is required for human progress. Rebellion is useful up to a point—especially when the rebellion is against that which stifles soul development. (We are told that the psychology of our Planetary Logos is that of a “divine rebel”.) But humanity has spend millions of years rebelling against the higher principles, and this has only led to trouble and delay if not disaster.

14.              If we, humanity, are the waiting center, for what are we waiting, and why must we wait. By waiting human beings learn about the times and cycles. They learn Divine Law and especially the laws of contact with higher worlds. A “patient” is one who is sick and needs healing; this is true of humanity—sick from its Moon Chain experience, and needing the healing that only love makes possible.

15.              Since humanity can reasonably be considered a kind of throat center within the life of Sanat Kumara, the relation between the three centers expressive of the first, second and third rays—head, heart and throat) suggests that the throat center should receive the impulses of the two greater centers—heart and head—before swinging into action. This means that we must think purposefully before we speak and, also, love before we speak—a thing more rare to find than it should be.

16.              The throat center is prominent in the development of humanity—more prominent than the heart or head, and this must change over the course of the next two rootraces.

17.              Occult silence must permeate the throat center; this type of silence is a special condition of thought and speech which reflects divine will and divine heart.

18.              We read that one of the major responsibilities of the Hierarchy is energy distribution. Disciples must learn this as well. Right distribution is, of course, dependent upon right reception. How much of the higher worlds do we actually receive—or do we just think about this reception without experiencing it? Progress in discipleship requires real experience of the higher worlds; this would be the fruit of right acquiescence.

19.              A hint is given concerning the point of tension under which Shamballa labors; this point is the “focussed Will of God”. We humans know so little about it that this phrase is rather meaningless to us, though we certainly understand the idea (if not the energy).

20.              It becomes clear that as evolution progresses, the evolving unit becomes increasingly undeviating.

21.              So often the relation between Shamballa, Hierarchy and Humanity is pondered. This pondering can be enriched by considering them in the three ways presented in this paragraph; “the bright and living centre”; “the radiating and magnetic centre”; “the acquiescent waiting centre”. New ideas emerge from new combinations of thought intuitively considered.

22.              Anent Shamballa’s brightness, we might ask “How bright”? Again, we cannot answer, except to realize that the enlightenment experienced ‘there’ is “unfettered”—meaning unchained or unbound—in short, liberated.

23.              Shamballa is the home of the “Light of Life”(related to the sign Taurus—the sign under which Shamballa is most completely contacted by Hierarchy and humanity once a year at the Wesak Festival).

24.              As a “bright center”, its radiance obscures all lesser centers, yet the brightness is so great (to our unaccustomed spiritual ‘eyes’) that Shamballa is obscured from the ‘sight’ of most.

25.              The immense power of Shamballa is worthy contemplation. We sometimes use the word loosely, speaking of it almost glibly as if it were a household fact, yet if “even the Hierarchy itself needs the protection of its full membership in order rightly to absorb the incoming energies”, we are dealing with a planetary center the magnitude of which escapes our true comprehension. We can see how important are a sense of right proportion (“co-measurement”) and the humility which results from even an approximately correct estimation of relative spiritual intensities.

26.              The Hierarchy symbolically ‘bows low’ in relation to Shamballa. What, then, is the proper attitude for those upon the Path of Discipleship?

27.              As for the Hierarchy, its major responsibility lies in the wise distribution of the Shamballic energy it has contacted (especially at the time of Wesak). Discipleship groups can be part of this distribution, part of the radiation and magnetism which emanate from Hierarchy (under the inspiration of Shamballa).

28.              Taking note of the following sentence:

The focussed will of God, in its immediate implications and application, constitutes the point of tension from which Shamballa works in order to bring about the eventual fruition of the divine Purpose”

we see that Shamballa is concerned with the will of God in its immediate implications and application. There is an exquisite sense of timing characteristic of Shamballa. The Will of God is vast and extensive in its implications. Only a certain (and limited) phase or intention of the entirety of Divine Will is appropriate for any particular time and season—i.e., any cycle (lesser or greater).

29.              When we think of our potential relation to Shamballa (especially as a group), we must think of the timing of the Divine Plan and the qualities which presently are the focus of this Plan.

30.              Obviously, sharing, right human relations and a true peace are Shamballic objectives in the present stage of human development. These objectives, it will be seen, come very much under the jurisdiction of the sign Libra—a sign intimately related to Shamballa as the true center of peace within our planet.

 

E.                 There is a definite distinction between Purpose and Will. (cf. RI, p. 69)

The Members of the Council at Shamballa recognize this distinction between Purpose and Will and therefore divide Themselves into two groups, the Registrants of the Purpose and the Custodians of the Will. (cf. RI, p. 69)

Will is active. Purpose is passive, waiting for the results of the activity of the will. (cf. RI, p. 69)

The Registrants of the Purpose are reflected in hierarchical circles by the Nirmanakayas or the Planetary Contemplatives, and the Custodians of the Will are reflected by the Custodians of the Plan. (cf. RI, p. 69)

The function of the Registrants of the Purpose is to keep the channel open between our Earth, the planet Venus and the Central Spiritual Sun. (cf. RI, p. 69)

The function of the Custodians of the Will is to relate the Council, the Hierarchy and Humanity, thus creating a basic triangle of force between the three major centres of the planetary Life. (cf. RI, p. 69)

The triangle between our Earth, the planet Venus and the Central Spiritual Sun and the triangle between the Council, the Hierarchy and Humanity together and interlaced form the higher expression (symbolic) of the six-pointed star. (cf. RI, p. 69)

A replica of this fundamental triangle and of this symbol of energy, with its inflow and distribution, is to be found in the relation of the three higher centers in the human being—head, heart and throat—to the three lower centers—solar plexus, sacral centre and the centre at the base of the spine. (cf. RI, p. 69)

The Science of Invocation and Evocation is seen to be symbolically proceeding along evolutionary lines. Worship, the attitude of the mystic, must give place to Invocation in the man who knows he is divine. (cf. RI, p. 69)

The symbolic revelation is to be seen in the lifting up of the three lower energies and their evocative response to the three higher, thus producing an eventual unity at the point of tension. (cf. RI, p. 69-70)

The initiation of the moment becomes the past achievement of the masses eventually. (cf. RI, p. 70)

The Atlantic Charter and the Four Freedoms embody all that it is possible for average materially-minded man to grasp of the present will of Shamballa as it conditions the plans of the Hierarchy and is impulsed by the Registrants of the Purpose. (cf. RI, p. 70)


There is a definite distinction between Purpose and Will; it is subtle indeed, but quite definite to the advanced initiate, and therefore the dualistic nature of our planetary manifestation and our solar Expression appear even in this.  The Members of the Council at Shamballa recognise this distinction and therefore divide Themselves into two groups which are called in the ancient parlance, Registrants of the Purpose and Custodians of the Will.  Will is active.  Purpose is passive, waiting for the results of the activity of the will.  These two groups are reflected in hierarchical circles by the Nirmanakayas or the Planetary Contemplatives, and the Custodians of the Plan.  The function of the Registrants of the Purpose is to keep the channel open between our Earth, the planet Venus and the Central Spiritual Sun.  The function of the Custodians of the Will is to relate the Council, the Hierarchy and Humanity, thus creating a basic triangle of force between the three major centres of the planetary Life.  This is the higher expression (symbolic, if you like) of the six-pointed star, formed of two interlaced triangles.  A replica of this fundamental triangle and of this symbol of energy, with its inflow and distribution, is to be found in the relation of the three higher centres in the human being—head, heart and throat—to the three lower centres—solar plexus, sacral centre and the centre at the base of the spine.  The Science of Invocation and Evocation is also seen to be symbolically proceeding along evolutionary lines.  Worship, the attitude of the mystic, must give place to Invocation in the man who knows he is divine.  This symbolic revelation is to be seen in the lifting up of the three lower energies and their evocative response to the three higher, thus producing [Page 70] an eventual unity at the point of tension.  I realise that this is a hard thing to comprehend because it embodies truths which are difficult for the disciple to grasp.  But they will be grasped and mastered by each one as he proceeds along the Path of Discipleship and submits to the needed training for initiation.  They will also be mastered, later in this century and in the next, by the rapidly developing humanity, thus demonstrating that the initiation of the moment becomes the past achievement of the masses eventually.  This enhanced liberation will later appear as a definite result of the war.  The Atlantic Charter and the Four Freedoms, formulated in the tension produced by the world agony and strain, are the reflections of this, and embody all that it is possible for average materially-minded man to grasp of the present will of Shamballa as it conditions the plans of the Hierarchy and is impulsed by the Registrants of the Purpose.  This is as far as the two groups of Custodians have been able to convey this revelation to the best human intellects—the first group dealing with the senior members of the Hierarchy and the latter with those initiates and disciples who are closely related to humanity.

1.                  There is an abundance of ideas presented in this paragraph. It would be profitable to consider these ideas separately.

2.                  “There is a definite distinction between Purpose and Will; it is subtle indeed, but quite definite to the advanced initiate, and therefore the dualistic nature of our planetary manifestation and our solar Expression appear even in this.” 

There can be much debate about this distinction and which of the two (Will or Purpose) is pre-eminent in the scale of things. I have always thought of will as essentially dynamic—in powerful motion, and purpose as held and retained—the ‘sponsor’ of will, and the held pattern which will seeks to fulfill.

a.                   The dualism here referenced relates, from one perspective, to male and female energies; active and passive; assertive and receptive.

b.                  Our planetary Logos is considered the “twin sister” of Venus, and thus, it would seem, feminine. Yet, Earth is so frequently called “Mother Earth”—probably in relation to the many natural forms which it produces.

c.                   Yet, our Logos is said, presently, to be experiencing a masculine incarnation. Such incarnational variation is, apparently possible with respect to greater beings as well as to lesser ones, such a human beings.

d.                  Further, if we examine the ray structure of our Planetary Logos, we discover two hard line rays and only one ray on the soft line. The ray one monad is pre-eminently masculine; the ray two soul is, in many respects, feminine, though the second ray represents “the Son” as well.

e.                   The third ray is ambiguous, being in a way both masculine (because it is on the hard line) and feminine (because so closely related to nature and the fecund production of forms).

3.                  “The Members of the Council at Shamballa recognise this distinction and therefore divide Themselves into two groups which are called in the ancient parlance, Registrants of the Purpose and Custodians of the Will.  Will is active.  Purpose is passive, waiting for the results of the activity of the will.  These two groups are reflected in hierarchical circles by the Nirmanakayas or the Planetary Contemplatives, and the Custodians of the Plan.  The function of the Registrants of the Purpose is to keep the channel open between our Earth, the planet Venus and the Central Spiritual Sun.  The function of the Custodians of the Will is to relate the Council, the Hierarchy and Humanity, thus creating a basic triangle of force between the three major centres of the planetary Life.”

a.                   From the description given, it would seem that will is primary, as purpose (which is passive) awaits its activity. Yet when the function of these two groups of Shamballically related Lives is studied, we find that the Registrants of the Purpose hold a more elevated ‘position’ (inter-planetary) than the Custodians of the Will (intra-planetary).

b.                  We can see reflected in two basic types of human beings (who could be named ‘dynamic/active’ and ‘contemplative/passive’) the prototypical Shamballic beings.

c.                   We note that two triangles are involved—a higher one (planetary and solar) which engages the attention of the Registrants of the Purpose, and one relatively lower (strictly planetary) which calls for the attention of the Custodians of the Will. In the context here discussed, the higher triangle relates to energies; the lower to forces (though the Shamballa Force is of so high a nature than we human beings would be right to deem it an energy). In occultism the term “energy”, when used in relation to “force”, indicates the influence of a superior source.

d.                  The function of “Registrant” and “Custodian” are probably universal in the cosmic process, extending ‘upward’ as far as the mind can imagine. One (the Registrant) receives and holds; the other (the Custodian) is dynamic in its application—but each has something of the major quality of the other.

e.                   When we examine the term “mystic” and “occultist”, we find that the function of “Registrants” correlates with that of the mystic, and the function of “Custodians” with that of the occultist.

f.                    The mystic becomes the “true psychic” like the Christ, and is intimately involved with the sense of vision. The occultist works with energy and takes action.

g.                   These are broad distinctions for the sake of categorical differentiation. Naturally, within every mystic, the occultist is latent, and every true occultist must possess mystical capabilities.

h.                   The alignment of Central Spiritual Sun, Venus and Earth is interesting in the extreme. (There is almost certainly another alignment with the Heart of the Sun, Venus and Earth.). In any case, first second and third ray functions are indicated—the Central Spiritual Sun conveying the first ray, Venus the second and the Earth the third (through its personality—which is said to be on the third ray).

i.                     Through this alignment, the Will of the Solar Logos reaches the Earth. On Earth, the receptive Agents for this Will are our Planetary Logos and Sanat Kumara (differentiating them in function, though at times, the Tibetan makes Them seem almost indistinguishable).

j.                    It is worthwhile to consider whether the Planetary Logos is not found in the first of these two triangles, representing the Earth, and Sanat Kumara in the second triangle (relating the “Council”, Hierarchy and Humanity). Indeed Sanat Kumara presides of the Council at Shamballa.

k.                  As we think about these great triangles (great from the human perspective) we see how planetary, solar and cosmic energies interlock. Each entity is dependent upon others and each follows what, for it, serves as a director. The principle of hierarchy is at work throughout cosmos.

l.                     As well, the Science of Triangles is fundamental to understanding all relationship in cosmos. It would repay contemplation to determine how every apparent duality can be triangulated. There is always a third point to which an opposition consciously or unconsciously relates.

4.                  This is the higher expression (symbolic, if you like) of the six-pointed star, formed of two interlaced triangles.  A replica of this fundamental triangle and of this symbol of energy, with its inflow and distribution, is to be found in the relation of the three higher centres in the human being—head, heart and throat—to the three lower centres—solar plexus, sacral centre and the centre at the base of the spine.

a.                   There are many kinds of six-pointed stars—among planets, zodiacal constellations, higher constellations, etc. Presumably, they must even exist among galaxies.
b.                  Wherever there is a septenate, two triangles (one higher and one lower) will form a six-pointed star with the seventh point at the center.
c.                   As a little experiment, take seven pennies or coins of equal size, and place as many as you can around one of them, using it as the center. You will find that exactly six will complete a hexagon surrounding a central seventh. There is a fundamental law in our cosmos relating six symmetrically to one.
d.                  The relationship between the CSS (Central Spiritual Sun), Venus and our Earth is not a relationship among equals, for the CSS is vastly greater in scope and power than either Venus or Earth, but it does, in this configuration, uphold the first ray function. There is greater comparability between the Council (Shamballa), Hierarchy and Humanity—though, of course, they, too, are not equals, but are related hierarchically.
e.                   When considering the two interlocking triangles with which we are (microcosmically) more familiar (theoretically)—head, hear, throat and solar plexus, sacral center and base of the spine, we are challenged to correlate them to the six-pointed star here discussed.
f.                    The CSS is, of course the head center; Venus represents the heart and Earth (as a whole) the throat.
g.                   One is not used to thinking of the Council (Shamballa), Hierarchy and Humanity in terms of three lower centers, but it can be done in different ways, with different justifications.
h.                   The sacral center corresponds to the throat center and thus Humanity, as a kind of sacral center, would correspond to the Earth as a whole (placed in the throat)
i.                     The solar plexus center corresponds to the heart center, and thus, with no great stretch of the imagination, the Hierarchy can be seen as a king of solar plexus center corresponding to Venus, which, in this configuration, represents the heart center. Venus, we realize, is Earth’s prototype, archetype or alter-ego, and the program which the Spiritual Hierarchy of our planet seeks to institute on Earth is inspired by Venusian ideals and was once administered by Beings Who were closely in touch with Venus (and, in a sense, ‘came’ from Venus).
j.                    The base of the spine corresponds to the head center. While Shamballa is the head center of our planet, when considering this particular configuration, it can be seen related to the base center. Indeed, there is an intimate relation between crown and base; the base center as it were ‘completes’ the functioning of the crown center—in base matter. The base center is also active at the fifth initiation where the Master is ‘crowned’ and the possibility of a closer relation with the Council may be offered.
k.                  In general, it might be said that all phenomena can be interpreted in terms of triangles, and triangles often come in pairs. Examining the twelve signs of the zodiac, we find four basic triangles representing fire, earth, air and water. Of these, two Seals of Solomon can be made. Eventually the zodiac can be seen as one six-pointed star with such dyads as Aries-Taurus, Gemini-Cancer, etc., to be found on each point or the triangle. There are other ways to arrange two signs in relation to each point of a six-pointed star.
l.                     Suffice it to say that “God geometrizes”, and looking for the triangles and six-pointed stars is useful in revealing how this geometrizing takes place.

5.                  The Science of Invocation and Evocation is also seen to be symbolically proceeding along evolutionary lines.  Worship, the attitude of the mystic, must give place to Invocation in the man who knows he is divine.  This symbolic revelation is to be seen in the lifting up of the three lower energies and their evocative response to the three higher, thus producing [Page 70] an eventual unity at the point of tension.

a.                   The Tibetan asks us to consider the Science of Invocation and Evocation in relation to evolution.

b.                  Ever a higher source is invoked, and ever a higher response is evoked.

c.                   In all there is a gradual “lifting up”.

d.                  It might be said that the mystic does not know that he/she is divine. Divinity is seen in a source outside the self.

e.                   The true occultist (always supported by a mystical foundation) knows that divinity is inherent in Man. God/Reality is seen as both transcendent and immanent.

f.                    Invocations and evocations proceed in both directions. The lesser invokes the greater which is thus evoked. The greater invokes the lesser and evocation follows.

g.                   The rising up of the lower to meet and merge with the higher is an evocative response to the invocation emanating from the higher.

h.                   The lower does not work alone at its own raising.

i.                     Practically, Humanity is ever invoked by Hierarchy and, more recently, by Shamballa. The response of Humanity is to rise and aspire further. Humanity, once evoked, re-invokes Hierarchy and Shamballa, and a fresh cycle begins.

j.                    When Hierarchy and Shamballa respond to Humanity’s invocation, Their evocative response serves as a further stimulus toward invocation for Humanity. When Humanity is evoked by the invocation coming from Hierarchy and Shamballa, Humanity’s evocative response will, ideally, take the form of its further invocation of the higher Sources.

6.                  I realise that this is a hard thing to comprehend because it embodies truths which are difficult for the disciple to grasp.  But they will be grasped and mastered by each one as he proceeds along the Path of Discipleship and submits to the needed training for initiation.  They will also be mastered, later in this century and in the next, by the rapidly developing humanity, thus demonstrating that the initiation of the moment becomes the past achievement of the masses eventually.

a.                   Here the Tibetan acknowledges the abstruse nature of the instruction He is offering, but He places it within our reach—if not now, then shortly to come.

b.                  The true disciple is ever a pioneer, engaging himself/herself with energies and issues which cannot yet be appreciated by the masses of humanity.

c.                   According, however, to the disciples’ success in assimilating and applying the abstruse truths presented in teachings such as this, will be the subsequent assimilation and application by men and women of goodwill (and eventually by the masses of human beings).

d.                  At this point in history, it is being asked that we assimilate and apply much. We know there is an information explosion in almost every field of human endeavor. This is also true in the field of occultism/esotericism. At no time in recent history has so much esoteric information (of high quality) been available to people such as ourselves. Really, the magnitude of the bestowal is almost overwhelming. Our task is realize something of the wealth of information we have been given, to assimilate it as best we can, and to apply it wisely—with love, power and intelligence.

e.                   Yes, each of us has his/her limits—of course, but the opportunity is great and hence the will-to-assimilate must be proportionately greater that it otherwise would have been in less energized times.

f.                    We are told of the great unfoldment of knowledge which occurs between the third and fourth initiation (at the time of the full unfolding of the three synthesis petals of the Egoic Lotus). As we attempt to wrap our minds and hearts around the great occult/esoteric revelation which has been given to us, we are, perhaps, getting a foretaste of unfoldments to come. Clearly, we are in a time when spiritual complacency is precisely the wrong approach.

7.                  This enhanced liberation will later appear as a definite result of the war.  The Atlantic Charter and the Four Freedoms, formulated in the tension produced by the world agony and strain, are the reflections of this, and embody all that it is possible for average materially-minded man to grasp of the present will of Shamballa as it conditions the plans of the Hierarchy and is impulsed by the Registrants of the Purpose.  This is as far as the two groups of Custodians have been able to convey this revelation to the best human intellects—the first group dealing with the senior members of the Hierarchy and the latter with those initiates and disciples who are closely related to humanity.

a.                   The Tibetan speaks of the liberating effect of the war—(the World War, often considered as one event, lasting from 1914-1945).

b.                  The following are the Four Freedoms, with which we should all be familiar:

The first is freedom of speech and expression—everywhere in the world.

The second is freedom of every person to worship God in his own way—everywhere in the world.

The third is freedom from want—which, translated into world terms, means economic understandings which will secure to every nation a healthy peacetime life for its inhabitants—everywhere in the world.

The fourth is freedom from fear—which, translated into world terms, means a worldwide reduction of armaments to such a point and in such a thorough fashion that no nation will be in a position to commit an act of physical aggression against any neighbour—anywhere in the world.


These four are directly related to the Will of Shamballa. The need for Right Human Relations permeates each and all of these freedoms.

c.                   We can see how much we (as humanity) have yet to achieve. Many are the countries in which none of these freedoms prevail. Certainly, it is the task of humanity (before the Christ can reappear) to make significant progress towards the implementation of these freedoms. At the heart of all present world struggles is the voiced or unvoiced demand that these freedoms be fulfilled within the conduct of humanity as a whole.

d.                  How many years will it be before these freedoms will be widely implemented? This is difficult to say, but the powerful presence of Libra in the planetary horoscope will certainly help (as the Tibetan has suggested when He stated that human has “no need for real anxiety”). (EA 238)

e.                   We are living in a time of what might be called ‘Piscean dissolution’. The old civilization is dissolving before our eyes, and the Age of Pisces is entering a kind if pralaya which anticipates the coming of the Aquarian Age.

f.                    The Forces of Obstruction will do all they can to block the general acceptance and institution of these freedoms. We are living in the midst of a concerted effort to obstruct—a kind of “last ditch stand of materialism” . The process will become more intense if anything, because the representatives of the Piscean thoughtform have everything to lose—at least as they see it.

g.                   But that which is old and outmoded will be seen by the masses with increasing clarity, and the freedom to which humanity is entitled will no longer be successfully suppressed—however painful the interim process of disengagement from the worst Piscean values.

h.                   We students of esotericism have been given an immense and amazing picture of the possibilities, but the immediate next steps are very simple in their conception. However simple they may be, the fight to see them actualised will call for everything we have, and more than we suspect.

F.                  The Science of Invocation and Evocation is primarily a great and scientific activity, of which modern humanity knows practically nothing, but which is related to thought power and to thoughtform building. (cf. RI, p. 70)

Prayer is the dim, faint and inadequate expression of this; affirmation of divinity in order to gain material well-being is a distortion of this truth. (cf. RI, p. 70)

The true significance of the emerging Science of Invocation and Evocation is that it embodies the seed concept of the new world religion. (cf. RI, p. 70-71)


Here again we come up against the fact that the Science of Invocation and Evocation, with which this Rule fundamentally deals, is primarily a great and scientific activity of which modern humanity knows practically nothing, but which is related to thought power and to thoughtform building.  Only initiates of the highest degree—such as the three Great Lords—have the right to invoke alone and unaccompanied by any protective agency, such as a group, and the reason for that is that They Themselves are members of the Council at Shamballa and are individually Registrants of the Purpose.  The annual appearance of the Lord Buddha is the outer demonstration or symbol of the emergence of this Science of Invocation and Evocation in the waking consciousness of humanity.  Prayer is the dim, faint and inadequate expression of this; affirmation of divinity in order to gain material well-being is a distortion of this truth.  This needs to be remembered.  The true significance of this [Page 71] emerging science is that, in the early or first stages, it embodies the seed concept of the new world religion.

1.                  We learn here that in the coming Age, science and spiritual approach will be blended. Humanity is well practiced in the art of prayer, but of scientific invocation (and its inevitable evocative effect) it knows practically nothing.

2.                  This ignorance is due in part to the emotional polarization which, heretofore, has characterized humanity.

3.                  The Aquarian Age will be a period in which the principal of mentality is greatly stimulated. Hence, spiritual approach will, perforce, include the mind.

4.                  The suggestion is offered: correctly built thoughts are invocative. Our thoughts will always summon thoughts and energies of like vibration. We wish to create thoughts which “echo in the halls where walks the Master” and not those which “awaken vibration within the halls of Maya”.

5.                  Important information is given anent the three Great Lords—the Manu, the Bodhisattva, and the Mahachohan. Two of these illustrious beings are initiates of the sixth degree and one, the Christ, has almost completed the seventh degree. Like the Nirmanakayas, They are “Registrants of the Purpose—due to Their membership in Shamballa.

6.                  These three Lords guide Hierarchy in the ways of Shamballa. Each has made His approach to the Center of Will, principally  through one of three different qualities—will, love and intelligence.

7.                  This information gives one pause. If we think we can invoke Shamballa alone and unaided, we should attend to the Tibetan’s words. Only these three Lords can invoke Shamballa without the protection of the group.

8.                  The Tibetan invites us to think of the annual appearance of the Buddha at the time of the Wesak Festival in terms of the Science of Invocation and Evocation. We might say that this “appearance” is one of the greatest (if not the greatest) evocation which the combined invocation of humanity and Hierarchy has called forth. It is the guarantee of humanity’s true and increasingly potent connection to Shamballa, which the Buddha annually represents.

9.                  The simple lesson behind all this is that there is always an answer to every sincere appeal (invocation).. The answer or evocation may not be immediately demonstrable, but it is both real and present.

10.              Through prayer is, of course, important, the Tibetan puts it in its place as a process anticipatory of the true Science of Invocation and Evocation. An increasingly mentally polarized humanity will not be satisfied with prayer alone, just as the developing mystic must become the occultist.

11.              A faint and inadequate reflection of the Science of Invocation is different from a “distortion”. There will be an increasingly tendency in a seventh ray age to affirm divinity for the sake of material well-being. This of course is a distortion and a prostitution of divine power, and will need to be overcome—perhaps through bitter experience.

12.              An entire change of values is needed, so that the material plane is viewed as an expression of the Divine Pattern, and not as an end in itself. One wonders if only satiation with materiality will bring about the necessary change. Yet, has not humanity already had sufficient time in which to become satiated—for materiality has ruled our race for millions of years?

13.              Perhaps by now the soul-infused mind of humanity has progressed sufficiently to evaluate before the necessity of bitter experience.

14.              Master D.K. concludes the paragraph by linking the Science of Invocation and Evocation to the New World Religion. Surely this ‘religion’ (if we can call it that) will make the religious approaches of previous centuries and millennia look primitive. The words of St. Paul come to mind. In the religious approaches of bygone eras we have seen as “through a glass darkly”, but soon we shall see in clarity and face to face. The Great Light is on its way; the impacts of Shamballa are irradiating the substance of the three worlds and forcing obscurity to flee.

15.              It can be anticipated that the scientific element of the new world religion will, at last, force religion to become an influence for uniting human beings rather than separating them. Just as with science, no one can argue with replicable facts, so it will be in matters ‘religious’, which will, at last, become factually based.

16.              Some may think that the elements of mystery and awe will thereby be removed from religious approach, but there is no need for concern. The universe has layer after layer of mystery which even the ‘science’ of our Planetary and Solar Logoi cannot penetrate.

17.              Within the limited area of access reserved for human spirituality, however, a great clarification is on its way, and thus the ending of much ignorance masquerading as traditional spiritual practice.

 

G.                The first of the three Great Invocations ("Let the Forces of Light bring illumination to mankind...") is an effort to put into words the invocative cry of mankind and of all men and women of goodwill throughout the world. (cf. RI, p. 71)

The second of the three Great Invocations ("Let the Lords of Liberation issue forth...") can only be used by aspirants, disciples and initiates. (cf. RI, p. 71)

A fusion between these two groups, on the one hand the men and women of goodwill throughout the world and on the other hand the aspirants, disciples and initiates had to take place before the invocative cry of humanity as a whole could be powerful and effective in evoking response. (cf. RI, p. 71)

In the great invocations which I have given out, the first one* ("Let the Forces of Light bring illumination to mankind...") was an effort on my part to put into words the invocative cry of mankind and of all men and women of goodwill throughout the world.  Its success was indicative of the strength of that goodwill.  The second** ("Let the Lords of Liberation issue forth...") can, in reality, only be used with any measure or hope of success by aspirants, disciples and initiates, and hence was not nearly so popular with the general public, though in reality much more powerful and potentially effective.  It was essential, however, that a fusion of the two groups should take place before the invocative cry of humanity as a whole could be powerful and effective in evoking response.

1.                  In this paragraph the Tibetan distinguishes between the purposes of the first two stanzas of the three-stanza Great Invocation.

2.                  The following are the three Great Invocations, or the three stanzas of  the one Great Invocation.

Great Invocation I

Let the Forces of Light bring illumination to mankind.
Let the Spirit of Peace be spread abroad.
May men of goodwill everywhere meet in a spirit of cooperation.
May forgiveness on the part of all men be the keynote at this time.
Let power attend the efforts of the Great Ones.
So let it be, and help us to do our part. — 1935

Great Invocation II

Let the Lord of Liberation issue forth.
Let Him bring succour to the sons of men.
Let the Rider from the Secret Place come forth,
And coming, save.
Come forth, O Mighty One.
Let the souls of men awaken to the Light,
And may they stand with massed intent.
Let the fiat of the Lord go forth:
The end of woe has come!
Come forth, O Mighty One.
The hour of service of the saving force has now arrived.
Let it be spread abroad, O Mighty One.
Let Light and Love and Power and Death
Fulfil the purpose of the Coming One.
The WILL to save is here.
The LOVE to carry forth the work is widely spread abroad.
The ACTIVE AID of all who know the truth is also here.
Come forth, O Mighty One, and blend these three.
Construct a great defending wall.
The rule of evil now must end. — 1940

 

Great Invocation III

From the point of Light within the mind of God
Let light stream forth into the minds of men.
Let Light descend on Earth.
From the point of Love within the Heart of God
Let love stream forth into the hearts of men.
May Christ return to Earth.
From the centre where the Will of God is known
Let purpose guide the little wills of men—
The purpose which the Masters know and serve.
From the centre which we call the race of men
Let the Plan of Love and Light work out.
And may it seal the door where evil dwells.
Let Light and Love and Power restore the Plan on Earth. — 1945

 

3.                  The Tibetan has offered excellent analyses of these three Great Invocations in Externalization of the Hierarchy, and a number of His other books. A close study of all three would be rewarding and will do much to reveal the way of human progress.

4.                  It cannot be said that the first two of these invocations have been superseded, each by the one following. Even today, under the threat of a final religiously-based war which the Tibetan said must be averted at all costs, Great Invocation II can be used with real potency and effectiveness.

5.                  When we consider the historical response to Great Invocation I and II, we may well ask if we are ready to understand the latter of these Invocations. Great Invocation II has a definite Shamballic association. The Lords of Liberation are Shamballic Beings, and this Invocation invokes Them. From Shamballa comes death to that which limits the expression of life. Are we ready for the incorporation into our lives (to some small extent) of the true meaning of Shamballic energy. Use of Great Invocation II will surely intensify it.

6.                  The Tibetan speaks of the necessity of fusing two groups of human beings: the men and women of goodwill and the aspirants/disciples/initiates of the world. Only together will humanity’s invocation to the higher Sources be effective.

7.                  Disciples need to remember that they are definitely part of humanity. No real split between disciples and the masses can be allowed, or humanity’s invocative power will be weakened.

8.                  In some mysterious manner, this fusion of the two groups must have occurred during the Second World War. The Lords of Liberation were, in fact, reached by the combined “cry” of humanity, and spiritual disaster was averted—just averted, at the eleventh hour. This was one of humanity’s most harrowing moments. (cf. EXH 493-494)

9.                  The disciples and initiates of the world know (at least in principle) what it is to “stand with massed intent”, and they will know more in centuries to come. Humanity as a whole must also learn something of this power to stand—though their spiritual fortitude cannot be expected to equal that of their more highly trained brothers.

10.              It is clear that Shamballic Will (however attenuated) is involved in this power to stand.

11.              The greater our knowledge of Divine Purpose; the greater our knowledge of the Divine Plan; the greater our power to stand.

 

H.                The applicant sends out his cry—across the desert, over all the seas and through the fires.  His entire personality, integrated and oriented, is focused at a point of tension; then he utters his cry (symbolic of a voiceless expression) and this cry beats against the door which separates him from the soul, in the first instance, and from the Hierarchy, in the second. (cf. RI, p. 71)

The door is a symbol of separation. It is a word descriptive of the mystic attitude. This attitude embraces the concepts of here and there, of soul and body, of God and man, of Hierarchy and humanity. (cf. RI, p. 71)

Rule III, as voiced for initiates, demonstrates that this mystical realization finally goes; the sense of separation disappears, and the door is left behind. (cf. RI, p. 71)

Prior to taking up the study, phrase by phrase, of Rule III, I would call your attention to the relation between this Rule and the earlier one given to applicants.  The applicant sends out his cry—across the desert, over all the seas and through the fires.  His entire personality, integrated and oriented, is focussed at a point of tension; then he utters his cry (symbolic of a voiceless expression) and this cry beats against the door which separates him from the soul, in the first instance, and from the Hierarchy, in the second.  The door is only a symbol of separation; it divides one place from another location, one sphere of activity from another, and one state of consciousness from another.  It fosters in the aspirant a sense of duality.  It is a word descriptive of the mystic attitude.  This attitude embraces the concepts of here and there, of soul and body, of God and man, of Hierarchy and humanity.  But Rule III, as voiced for initiates, demonstrates that this mystical realisation finally goes; the sense of separation disappears, and the door is left behind.

1.                  The Tibetan calls us to a review of Rule III for applicants.

2.                  Two kinds of cries are voicelessly sounded—shall we say, vibratorily sounded.

3.                  The cries are meant to overcome separation—firstly from the soul, and secondly (and on a higher turn of the spiral) from the Hierarchy.

4.                  It would be wise for many of those who aspire to union with Hierarchy to achieve, as a necessary precursor to this union, union with their own soul (though ultimately there is no “my soul” and “thy soul”).

5.                  While the concept of the “door” is a useful symbol, the Tibetan speaks of the need to transcend its use, just as one must transcend the mystical attitude for that certainty of identification typical of the occultist.

6.                  It is only natural for the aspiring human soul to conceive life in terms of this and that, here and there, high and low. But as the disciple (through meditation) finds himself/herself simultaneously on both sides of the door, the usefulness of the door as a symbol is transcended.

7.                  Not only is the “door” left behind but the concept of the door gives way to a realization of the union of subject and object, of here and there, of high and low, and of this and that.

8.                  So, it important to realize that the “door is left behind” not only by passing through it, but through the realization that (essentially though not apparently) duality is illusory.

9.                  While there is a dual “moving forward”, the moving forward occurs for the fused unit—soul/personality. It is fused soul/personality that knows there is no real “door”. Such a consciousness is as much ‘here’ as ‘there’. The ordinary world is seen transformed. Reality is known to have been always present in the Presence. There is no need to move anywhere. Even the Path is seen to be nothing but a concept and essentially illusory. Certain ‘necessary illusions’ must, however, be entertained before they can be understood as illusory and relinquished.

I.                    The initiate is one who, has fused and blended two divine aspects in himself (soul and personality). These two now constitute one integrated unit. This fusion produces its own point of tension. (cf. RI, p. 72)

The initiate has moved forward through the door. A point of tension again ensues in which a Word goes forth in response to the invocative cry of the new initiate. A Word is returned to him: Accepted as a group. Then he, with the group of which he is now a recognized part, moves forward. (cf. RI, p. 72)

For the initiate the past is left behind:  "Let there be no recollection"; the present embodies a point of tension; the future indicates a moving forward from that point of tension as a result of its effective action. (cf. RI, p. 72)

The door closes behind the initiate, who is now an accepted member of his group, and "its sound in closing informs the watching world that the initiate has passed into a secret place and that to reach him in the real sense they too must pass that door."  This conveys the thought of individual self-initiation. (cf. RI, p. 72)

The initiate does not yet understand all that his group as a whole grasps; and he is himself not understood by those on the other side of the door. (cf. RI, p. 72)

The initiate is becoming increasingly aware of his group’s spiritual impersonality, which seems to him to be almost a form of aloofness and which in no way feeds in him those elements which are of a personality nature; he therefore suffers. (cf. RI, p. 72)

1. Dual the moving forward.  The Door is left behind.  That is a happening of the past.

The first point which should be noted is that we have here the definition of an initiate.  He is one who, in his two-fold nature (soul and personality), moves forward.  No longer is his point of tension that of the personality.  He has fused and blended two divine aspects in himself, and they now constitute one integrated unit.  This fusion produces its own point of tension.  He has moved forward through the door.  A point of tension again ensues in which a Word goes forth in response to the invocative cry of the new initiate.  A Word is returned to him:  Accepted as a group.  Then he, with the group of which he is now a recognised part, moves forward.  For the initiate (as I have earlier pointed out) the past is left behind:  "Let there be no recollection"; the present embodies a point of tension; the future indicates a moving forward from that point of tension as a result of its effective action.  The door closes behind the initiate, who is now an accepted member of his group, and as the Old Commentary puts it, "its sound in closing informs the watching world that the initiate has passed into a secret place and that to reach him in the real sense they too must pass that door."  This conveys the thought of individual self-initiation, to which all must be subjected, and indicates also the loneliness of the initiate as he moves forward.  He does not yet understand all that his group as a whole grasps; he is himself not understood by those on the other side of the door.  He has sensed for some time the group with which he is now affiliated, and is becoming increasingly aware of their spiritual impersonality, which seems to him to be almost a form of aloofness and which in no way feeds in him those elements which are of a personality nature; he therefore suffers.  Those left behind as a part of his old life in no way comprehend his basic (even if undeveloped) impersonality.  This attitude of theirs evokes in him, when sensed, a resentment and a criticism which he realises is not right but which at this stage he seems unable to avoid, whilst those he criticises endeavour to tear him down or (at the least) to make him feel despised and uncomfortable.

1.                  In this paragraph we have an excellent summary of the Rules just studied.

2.                  For the initiate, the point of tension is no longer the personality—that is not his/her focus.

3.                  The fused soul/personality produces its own point of tension. What may that be? Have we experience of such a point of tension produced by soul/personality fusion? Certainly, it will involve an entirely new attitude to the personality, which will then be seen as instrumental to a higher center. The personality will lose its seeming independence. All life will be understood as holy; the divine potential of even lunar life will be experienced.

4.                  The Tibetan emphasizes that the initiate leaves the past behind. Why is this so important? The past is Saturnian, and full of conditioning and limitation. It is, in a way, devoid of life—the principle with which the initiate intensively now involves himself/herself.

5.                  The initiate is filled with a great trust in the abundance of the present. The present and the Presence are related just as the current moment and the great Current. Why, then, bother with lesser things when the present moment is so eternally full of new potential? But such an attitude constitutes a huge relinquishment in the eyes of often-pessimistic humanity. Though the past is, in a way, ‘life-killing’, humanity will not relinquish it. And so wars are fought to save decaying traditions, to which we cling in fear. A sad and unnecessary state.

6.                  The Tibetan presents a fascinating idea:

“The door closes behind the initiate, who is now an accepted member of his group, and as the Old Commentary puts it, ‘its sound in closing informs the watching world that the initiate has passed into a secret place and that to reach him in the real sense they too must pass that door.’ 

There is no door and yet there is a door. What is its “sound in closing”? Is it something we notice about those who are truly advanced and of initiate status? Is it a kind of inapproachability—not caused by any studied aloofness, but through the very fact of advancement upon the Path. Is it the realization that ordinary modes of communication will not really reach the one who has passed through and beyond the door.

We have all had the experience of being in the presence of those who cannot be reached by the ordinary level vibration characteristic of normal human intercourse. Perhaps one does not know how to act in such situations. Perhaps one feels ill at ease, nonplussed—frozen into non-response.

In such instances only truth of being will reach the one who has thus advanced. No conditioned artificiality, no matter how intelligent or clever, will do so.

7.                  We are constantly challenged by those who, having passed further than we, set an example of the possibilities which lie ahead of us. Their very presence is a challenge—and, often, a disturbance. Yet this unsettling is good for us, for it breaks the conditioning habits which held us back from the vibratory level the advancing ones have achieved.

8.                  We might say that the sound of the “door in closing”, is a severing from the ordinary level of vibration, a severing from the customary. One senses that the initiate is playing by new rules and living according to new laws. What these may be, we do not fully know, but we are prompted to find out.

9.                  In the following, the Tibetan gives us the benefit of His vast experience on the Path:

“This conveys the thought of individual self-initiation, to which all must be subjected, and indicates also the loneliness of the initiate as he moves forward.  He does not yet understand all that his group as a whole grasps; he is himself not understood by those on the other side of the door.  He has sensed for some time the group with which he is now affiliated, and is becoming increasingly aware of their spiritual impersonality, which seems to him to be almost a form of aloofness and which in no way feeds in him those elements which are of a personality nature; he therefore suffers.  Those left behind as a part of his old life in no way comprehend his basic (even if undeveloped) impersonality.  This attitude of theirs evokes in him, when sensed, a resentment and a criticism which he realises is not right but which at this stage he seems unable to avoid, whilst those he criticises endeavour to tear him down or (at the least) to make him feel despised and uncomfortable.”

The initiate is definitely in a new world—new to him. He stands betwixt and between, thoroughly established in neither. His personality is not fed by those he has joined—his new spiritual co-workers. These higher associates seem, to him, aloof. And yet, he, in passing through and beyond the door, seems aloof to those he has, vibratorily, left behind.

A period of rejection ensures. This, I’m sure, we have all experienced. Some, on being presented with that which they do not understand, will seek in an agreeable manner, to understand. Other, to protect themselves and their present world view, simply reject that which they do not understand. Sadly, this may be most true of ones intimates, from whom better might be expected.

But the fault does not lie only with those symbolically ‘left behind’. Many an advancing disciple must overcome a form of spiritual selfishness which places a barrier between himself (in his new state) and those who do not yet comprehend that state. A loving attitude is needed by the advancing one if he is not to alienate those who have not yet achieved his vibratory level.

10.              The picture presented by the Tibetan is not pretty, but quite common, would you not agree? We can see that the new initiate is still somewhat the victim of a dualistic attitude. He is discriminating between that which lies on each side of the door. While a discrimination can be made, there is an attitude of love-wisdom which negates the separative effects of the realized difference, and which includes those apparently ‘left behind’.

11.              If, by dint of one’s advancement, one is experiencing ‘difficulty’ with one’s family and former associates, the simple formula is to love them more, and find a way to include them (proportionally) in the nature of that which is now being experienced. Surely, we will all have an opportunity to practice this skill.

12.              Even Christ/Jesus was rejected by those he sought to help. In such rejections, the Law of Repulse is operative, and the first ray planets, such as Pluto, Saturn and Vulcan will have their day.

13.              In the midst of all this unpleasantness (caused by conventional lunar reaction), there is a way to ameliorate the situation—or, at least, not to make matters worse, which some less experienced disciples may do.

14.              When love and impersonality can be seen as complementary rather than contradictory, a step has been taken.

15.              What is the self-perceived identity of the one who is truly impersonal; it is surely not what it was before he/she stepped through the “door”.

16.              There is no way for a personal person to be impersonal—at least not successfully. The point of identification is incorrect. True impersonality is simply based upon realizing, profoundly and once and for all, that one is not the person. Thus, the necessity of disidentification with the personality as a prelude to the kind of identification with spirit/soul which typifies the true initiate.

 

J.                  Spiritual impersonality is not based on indifference or upon preoccupation, but upon a deep understanding, upon a dynamic focus on world service, upon a sense of proportion and upon a detachment which makes true help possible. (cf. RI, p. 72-73)

"Forgetting the things which are behind, press forward towards the prize of your high calling in Christ." (cf. RI, p. 73)

In the early stages he takes refuge from those left [Page 73] behind by withdrawing himself and by much unnecessary and almost obtrusive silence.  He learns to penetrate into the consciousness of his new group by strenuously endeavouring to develop their capacity for spiritual impersonality.  He knows it is something which he must achieve and—as he achieves it—he discovers that this impersonality is not based on indifference or upon preoccupation, as he had thought, but upon a deep understanding, upon a dynamic focus on world service, upon a sense of proportion and upon a detachment which makes true help possible.  Thus the door and the past are left behind.  St. Paul attempted to express this idea when he said:  "Forgetting the things which are behind, press forward towards the prize of your high calling in Christ."  I would ask your attention to the word "calling."

1.                  Here the Tibetan deals with the true motives behind spiritual impersonality.

2.                  Things are seldom what they seem, and the new initiate gradually discovers this.

3.                  There are stages through which he/she will pass, on the way to fuller understanding.

4.                  It is interesting that the new initiate seeks “refuge” from those left behind—very much because of the pain they inflict upon him (though, surely, they experience similar thought differently motivated pain from him, whether or not he intends it).

5.                  Yet he/she does not yet know how to respond to the inner group, and resorts to states of behavior (obtrusive silence for instance) which are not entirely natural and which will be transcended when the initiate becomes more experienced.

6.                  The Tibetan is showing us the initiate in transition. No advancement is accomplished all at once, and in all progress there is a gradual moving forward. Quantum leaps may exist in theory, and, indeed, one may suddenly find oneself in an entirely new vibratory domain, yet the period of adjustment will not be immediate.

7.                  Perhaps we would be more patient with ourselves and others if we realized this necessity for gradual adjustment.

8.                  The Tibetan’s description of the true roots of spiritual impersonality are beautiful:

“He knows it is something which he must achieve and—as he achieves it—he discovers that this impersonality is not based on indifference or upon preoccupation, as he had thought, but upon a deep understanding, upon a dynamic focus on world service, upon a sense of proportion and upon a detachment which makes true help possible.”

We can understand that the new initiate’s interpretation of the behavior and attitudes of more experienced initiates was based upon his/her own limitations—as is so often the case. The sacrificial nobility of spiritual impersonality is discovered. This must come as a sobering surprise. Clearly, the spiritual impersonal initiate is motivated by loving-understanding, and by a wiser realization of the true nature of life than will be possible for the newer initiate.

9.                  Note the idea that a sense of proportion and a certain detachment make true help possible. These qualities allow one to co-measure one’s actions against real need. This detachment frees from blinding attachments and makes it possible to see the real need.

10.              When the new initiate no longer takes the spiritual impersonality of his/her new associates personally, a step has been taken.

11.              Spiritual impersonality allows its possessor to deal with the real individual in a helpful way. The spiritually impersonal initiate is no longer side-tracked by evident, personal non-essentials.

12.              How much learning must occur before we can discriminate between what is personal and what is impersonal! This discrimination is all part of the process of raising the energy of the solar-plexus to the heart—and of course, much suffering ensues in the transfer.

13.              The Tibetan continues:

“Thus the door and the past are left behind.  St. Paul attempted to express this idea when he said:  "Forgetting the things which are behind, press forward towards the prize of your high calling in Christ."  I would ask your attention to the word "calling."

This statement by St. Paul gives profound dignity to the state of spiritual impersonality.

The Christ in all of us is “calling”. We are being “invoked” by the Christ Energy, and our evocation becomes our deliberate invocation.

It is as if all of us have a vocation within the Christ Energy. It calls to us so that we may participate more fully within it.

When we are immersed within that energy, we may seem aloof to those habituated to a more personal response—a response which over-values non-essentials. Have we likened the Energy of the Christ to spiritual impersonality?

The spiritually impersonal individual is, indeed, pressing forward. Yet at the same times, he knows “he does not walk alone”, and there is nothing selfish in this forward movement, which really embraces many others—could those others but know—for the embrace may not be obvious.