Commentary on Rule V for Disciples and Initiates
Rule V: Section I
A. Rule V, which we are now purposing to consider, is one of great interest and practicality. I would remind you that one of the new things which the coming era of spiritual expansion will see is the inauguration of something entirely new: Group Initiation. Hitherto, one by one, units of the human family have found their way through the Door of Initiation. If this system is to persist, and considering the vast numbers of souls in and out of incarnation who must eventually achieve the goal—two-thirds of the total in this world cycle—even the greater cycles which include many world cycles would prove too short a time. The space-time schedule of the planetary Logos Himself would be upset, for He has such a schedule for the cycle of His present incarnation. There is a term set for the appearance of His body of manifestation, our planet, just as there is for the human body. He therefore has to work out His plans within a certain time limit, and this factor conditions the experience of all the lives that move within the radius of His expression, including the human kingdom.
1. We are now entering consideration of the fifth rule. The number five is of great importance and we can understand why both aspects of this Rule (for Applicants and for Disciples and Initiates) deal with the soul, the solar angel and the spiritual triad (which is considered the true, ‘unsheathed’ soul).
2. The fifth ray is the ray wielded by the One Initiator when first He initiates the candidate—at the third initiation.
3. At the third degree, the One Initiator stands, symbolically, in the role of Uranus (the “Awakener”). From a certain perspective Uranus stands for the Hierophant, and from this planet the fifth ray streams.
“Uranus rules the occult Way and is, in an esoteric sense, connected with the Hierophant of the Mysteries of Initiation”. (EA 100)
(Either the personality or mental body of Uranus is qualified by the fifth ray.)
4. Uranus is the planet of the new. Something entirely new is now being presented to humanity as an opportunity—the process of “Group Initiation”. It is not surprising that this is happening as we enter the Age of Aquarius (a constellation transmitting the fifth ray) and ruled by Uranus (which also transmits the fifth ray, though, more prominently, the seventh).
5. A very interesting idea is presented. On our planet, group initiation is necessitated by the great number of souls who must achieve the goal by the end of this world cycle.
6. What is meant here by the term “this world cycle”? It probably means a “round” (in this case, the fourth round). The idea that two-thirds should achieve in the fourth round is related to the prediction that three-fifths of humanity will achieve in the fifth round (three fifths remaining with our planet and two fifths being transferred elsewhere). It would seem that a small percentage of those who achieve initiation (presumably the third initiation) in the fourth round, will not pass the “Judgment” in the fifth round and will be transferred from Earth (perhaps to Mars).
7. In any case, group initiation is a necessity from the perspective of the Planetary Logos—a surprising, compelling and decentralizing thought. Human beings are members of the fourth kingdom in nature and (from the planetary-logoic perspective) are considered, not so much as individuals, but in large groups and in relation to the function of the fourth kingdom.
8. Borrowing phraseology from Master KH, a few drops (in this case, a few initiates) may presage a monsoon (i.e., the initiating of many human beings in groups which may, one day, be very large). A new ‘movement’ is under way, and it is important that disciples understand its purpose so that they may cooperate with it.
9. We are told in this section of the “space-time schedule of the Planetary Logos”—an arresting thought. It may seem quite reasonable that the Planetary Logos should have such a schedule, but let us also remember that, even on the plane of soul (and even for so tiny a being as a human being), space and time are transcended or, at least, are not what they seem to be to the normal personality consciousness. How interesting that this great being (the Planetary Logos), Whose normal consciousness must, in a way, greatly transcend the consciousness of space and time; Whose perception must be that of the “eternal now”—should have a space-time schedule!
10. What may be suggested is that, in the highest reaches of Their consciousness, great Logoi are not victims of the illusion of time and space, but in Their lower ‘arenas of expression’ (for instance, within the lower three worlds) They, too, must reckon with the illusion of space and time which naturally pertains to those worlds.
11. We learn that in relation to those lower worlds the Planetary Logos has a kind of “time limit” in which to work out His plans. Thus a parallel exists between one of His incarnations through a planet and a tiny human being’s incarnation through a physical body.
12. What is it that determines this limit? We are not in a position to know, but usually, limits are imposed by a will higher than the will of the one being limited. In this case, the time schedule may be dictated by the Will of the Solar Logos, in Whom the Planetary Logos lives and moves and has His being.
13. The tiny lives of human beings (and, really, the tiny lives of all manner of lesser lives within the planetary manifestation) are conditioned by the Planetary Logos’ space-time schedule, just as His appearance and disappearance are, it would seem, conditioned by a greater time-schedule to which He must adapt the timing of His creative enterprise—our planetary manifestation.
14. One wonders how far this pattern may extend, for the Solar Logos, too, must necessarily have a ‘term of space-time expression’, imposed upon Him according to the Will of a still greater Being in which He (i.e., the Solar Logos), too, lives and moves and has His being.
15. We cannot really think that this pattern extends “ad infinitum”, for a cyclic, emanative universe is necessarily a finite universe (for the reason that emanative processes require time, and an infinite universe would require ‘infinite emanative time’ in which to be generated). The existence of a universe of infinite extent would be a universe of infinite duration; this, if true, would obliterate the Second Fundamental of the Secret Doctrine which informs us that the universe itself, and all processes within it, are cyclic. Cyclic recurring universes cannot exist if the universe is infinite in duration.
16. If, therefore, we assume a finite universe, which endures for a finite amount of ‘time’, we are forced to ask whether the universe itself, has a time limit, and if so, what, if anything conceives, imposes or enforces that time limit? Is the Universal Logos, itself, subject to a Law greater that itself?
17. These are great problems in philosophy because they deal with Will and Identity. Does the Boundless Immutable Principle (BE-NESS) of the Secret Doctrine ‘have’ either Will or Identity? Is there, at the end of every cyclically occurring cosmos, universal redemption and the exact fulfillment of the Cosmic Divine Plan, or does that greatest of all Plans (the Universal Plan) remain unfulfilled if, as it were, ‘time runs out’ on the Universal Logos before He can bring His universal intentions to fruition?
18. Is the ‘time for manifestation’ which is ‘allowed’ or ‘Self-determined’ by the Universal Logos ‘elastic’ (if limited) or rigidly determined?
19. Strangely, these are questions relating to whether the universe has a ‘happy ending’ (the complete manifestation of the Universal Fixed Design) or just an ‘ending’.
20. There is no way for us to answer such questions definitively, but we can, at least, be aware they these questions will necessarily arise by implication when we consider that the Planetary Logos has a “space-time schedule”.
21. One day we shall all be Beings far greater than we are now. Perhaps we already are such greater Beings, and, perhaps, our apparent evolution into ever greater ontological status is simply an illusion. When the mysteries of ‘Identity-in-Universe’ are solved, we shall know with greater accuracy the answer to such speculations.
22. One thing seems relatively certain—given the structure of cosmos as, at present, we can understand it, there are necessarily fewer solar, cosmic and galactic Logoi than there are, for instance, atoms. If each entity manifesting through an atom is to become such a Logos, we have a problem which might simply described as ‘insufficient room at the top’.
23. The Mysteries of time and space can only be solved (and that, very partially) within the awareness of the spiritual triad, and, even more, of the monad. For the moment, we can accept hypothetically the possibility of a space-time schedule for the Planetary Logos and attempt to understand how this occult possibility will affect the destiny of humanity and the planet.
B. It must be remembered also that as humanity develops and more and more people begin to function as souls, the nature of the soul (which is relationship) begins to have an effect; men become larger in their outlook and their vision. The outlook of the separated self vanishes, and group relationship and group interest supersede that intense personal and interior relationship and interest which have made evolving man what he is: first of all an integrated personality, and then a disciple—a candidate for initiation. As more and more disciples come into group realisation it will become increasingly possible for the Hierarchy to admit such disciples in group formation. That is one reason necessitating the re-establishing of the Ancient Mysteries on Earth. That group relation has to be demonstrated in the three worlds and expressed by disciples in their group life upon the physical plane. Hence the new experiment being undertaken by the Hierarchy of externalising Their Ashrams. This process [Page 112] involves immense difficulty, owing to the astralism, the ambitions and the growing personality influence of so many people. Many groups, under self-seeking leaders, will react to this experiment and will proclaim themselves as Masters with Ashrams and as occupied with training people for initiation. Signs of this can already be seen.
1. We are told that the nature of the soul is ”relationship”. This is fitting, as the soul is a representative of the second aspect of divinity, and that aspect is the “relationship” aspect.
2. To function as a soul means, among other things, to function in the cognizance of the reality of subjective relationship. For souls, the illusion of separation is overcome and all beings are, as it were, seen as ‘touching’ one another.
3. We are told that “the outlook of the separated self vanishes”. All the greatest changes in cosmos are changes in consciousness which, of course, are much subtler than changes in objectivity (i.e., matter and form).
4. The vanishing of the separative outlook proceeds in a subtle manner. It is difficult to see when it begins. It is based upon a slow process of sensitization, for the only thing that keeps us in separative consciousness is the inability to ‘feel’ the other, and thus the subtle connection with the other is incompletely registered.
5. In any case, soul-consciousness is on its way, and on a large scale, thus facilitating the evolution the consciousness of the Planetary Logos.
6. We note that not only “group relationship” develops, but “group interest” as well. Each of us should question the main focus of our “interest”. Do we always find ourselves thinking of the group and in terms of the group, or are we still preoccupied to a degree with the little self? Perhaps we experience a mixture of orientations, for the full tide of Aquarianism is not yet with us, and many of us are in transition between Piscean and Aquarian attitudes and realizations.
7. An important sequence is given, and one worthy of note. First one becomes an “integrated personality” and then a disciple. Sometimes, it would seem that the only truly integrated personalities are “soul-infused personalities’ ready for the third degree. But the Tibetan is giving us a different perspective. Additionally, a disciple is one who is being prepared for initiation. This, every disciple should remember.
8. As disciples we are to come into “group realization”. What is it? Very simply, we may say that group realization is a kind of extensive sensitivity which allows us to include within our consciousness an awareness of the external and internal processes of other human beings gathered with us in group formation.
9. Again, each of us must question ourselves: “To what extent have I achieved ‘group realization’?” Simply to think “with love” in the direction of one’s fellow group members is a first and necessary expedient to this achievement.
10. The Masters seek to admit candidates for initiation in groups, thus facilitating the Plan (into which is incorporated the space-time schedule of the Planetary Logos).
11. It is interesting, is it not, that the Restoration of the Mysteries will facilitate group initiation. Many human beings will pass together through the Mysteries and, together, receive the necessary training (and initiation). As we in the 28 Rules Group do our work together, we are, in some small way, doing our part to prepare for the impending Restoration of the Mysteries—a initiative of considerable importance, so we are told.
12. We are told that the group relation has to be demonstrated in the three worlds and expressed upon the physical plane; otherwise, presumably, group initiation is not possible.
13. We are, in fact, learning here the real reasons for some of the spiritual developments in which we find ourselves participating. One of the major reasons for the Externalization of the Ashrams is to provide the opportunity for the expression of group-soul relation upon the physical plane, thus facilitating the necessary process of group initiation (which, itself, advances the Planetary Logoic Plan).
14. The Tibetan speaks of the considerable difficulties inherent in the process of externalizing the Ashrams of the Masters. Three difficulties are named—astralism, ambition and growing personality influence.
15. Astralism ensures that many will register the influence, quality and purpose of the externalizing Ashrams in a distorted manner. Many people will be unable to recognize the true Ashram due to these distortions. This false registration will cause much confusion in the consciousness of the inexperienced and those who unable to discriminate properly. Already this confusion holds many in its grip.
16. Personality ambition will lead to false claim making. The Ashram itself will fall into disrepute amongst thinking people because those who claim to represent it are individuals of mediocre attainment at best. Again, we can see this happening today.
17. The One Great Ashram is a collection of highly evolved souls; those who have not mastered the selfish, self-centered personality to a significant degree cannot represent the Hierarchy as it is.
18. The counterfeit, however, always suggests the existence of that which is genuine, and it can be hoped that (given time and a sufficient number of disappointments with the fruits of glamor and illusion) the claims of charlatans will eventually be recognized as spurious and their false assertions repudiated.
19. We see how impossible it is to accurately represent the Spiritual Hierarchy of our planet unless the personality has been purified. One of the major purifications is the subduing of the ego which is only too eager to make claims which reinforce its status.
20. Many there are who eagerly claim themselves to be initiate. Such people are, it would seem, unable to wait until the world proclaims them on the basis of the excellence of their lives. Further, they have forgotten that an initiate can never claim himself to be such. To do so is against occult law. The very claim ensures its falsity. From such claim-making it is only a relatively small step to claim oneself a fourth degree initiate or even a Master. Thus, there eventuates a sad spectacle of delusion in full expression.
21. We can begin to understand the difficulties which the Masters face when They undertake any spiritual experiment with humanity. As well-intended as such experiments may be, there will inevitably be those who cannot help but react incorrectly. It takes time to offset these incorrect reactions and, therefore, time, which might be put to more worthy purposes, is lost.
22. The Masters are in need of human cooperators with an adjusted sense of values. Such adjustment requires a fair bit of experience, including the experience of having learned the chastening lessons of failure.
C. The Hierarchy has been confronted with definite difficulty in this matter, for on the one hand the Masters were faced with the glamour-making tendency and astralism of the majority of people and, secondly, with the rapid advance of the human consciousness into the realm of group relationship, group life, group reactions and group activity. This has brought about the intention of the Hierarchy to train such ready minds and hearts for a united moving forward through the Door of Light onto the
Lighted Way. That externalisation has not yet taken place. Tentative experiments are being made with some success and some discouragement.
1. We can see that is it never easy for the Masters; They seem always to have to balance contradictory tendencies, meanwhile meeting the needs of very different kinds of groups.
2. If They refrain from attempting the externalisation of Their Ashrams, They will fail to meet the needs of considerable numbers of human beings who are ready for Their approach. If, on the other had, They move forward with the externalization process, They can be assured that Their best efforts will be egregiously misinterpreted by those prone to glamour. As might be expected, They have chosen the attempt to meet the need of the more advanced rather than curtail the presentation of opportunity.
3. Hierarchy is training “ready minds and hearts for a united moving forward through the Door of light onto the
Lighted Way”. This is very beautifully expressed. We note that They train both minds and hearts—not merely one or the other. Ever the balance must be preserved.
4. The emphasis is upon a united moving forward, not (as in former times) an individual moving forward. It is best for all students of spirituality to grasp the reality of the present situation; from henceforth, spiritual progress will be made in groups.
5. This does not obviate the necessity of individual work, but the general trend of spiritual advancement conforms to the “Law of Group Progress” which is, esoterically, the “Law of Elevation”.
6. Many of us are teachers or, in some way, those who convey the Light of the Ageless Wisdom. What we say will also be distorted by those who hear. This predictable distortion, likewise, must not deter us from sharing our understanding. Even as we share, our task will be to recognize inevitable misconceptions and correct them.
7. The efforts of the Hierarchy have had mixed success. Such is probably always the way of initial efforts. It can be suspected that Hierarchy, too, is refining its techniques, based upon the evaluation of its successes and failures. One wonders, in this respect, what Master DK might do differently were He to attempt to reorganize the externalisation of His Ashram—an externalisation He attempted, in part, in the 1940’s.
8. Of course that moment in history was extraordinarily difficult and the Masters had to shoulder many additional responsibilities to meet the definite threat of world-domination by the Axis Powers. Thus, perhaps, They were forced to modify, somewhat, Their earlier plans with respect to emerging groups intended as externalizations of Their Ashrams.
D. Two things have therefore been decided upon by the Masters as They face the future of humanity and prepare to take the required steps to meet man's advancing aspiration. I have chosen these two words with care. These two requirements have been demanded of the Hierarchy by Shamballa in order to safeguard the Mysteries and prevent a too premature precipitation of the hierarchical life upon the Earth. Both these requirements are expressed in this fifth Rule.
1. We note something very interesting: the Masters seek to “prevent a too premature precipitation of the hierarchical life upon the Earth”. The precipitation of the Divine Plan must be well-timed, or humanity will not be able to handle the impact. Knowledge is dangerous in the wrong hands. We have before us the example of how the ‘secrets’ of atomic energy have been used to create weapons of mass destruction.
2. Further, it seems to be suggested that the physical presence of Masters among us must not occur prematurely. The reaction of selfish, unprepared humanity could be most undesirable. We can see the importance, can we not, of preparing “men’s minds and hearts for that event” (i.e., for the Reappearance of the Christ).
3. We note that the Mysteries must be safeguarded. Were they not safeguarded, the correct unfoldment of the Divine Plan would be jeopardized and humanity (and the planet) would soon be in worse condition than it is now. The oath in every true initiation ceremony serves as a means of safeguarding, for oath is related to will and will to Shamballa.
4. We note a hierarchical requirement; Hierarchy seeks to “meet man’s advancing aspiration”. The universe is constructed in this way; the higher spiritual agencies are bound by law to respond to sincere aspiration. Aspiration can be interpreted as an initial stage of the ‘Will-to-Betterment’ (really, the “Will-to-Good”).
5. What really is “advancing aspiration”? May we say that it is aspiration characterized by the envisioning of and striving towards ever-higher objectives? Some people may have noble aspirations which do not, however, change. They continue to aspire towards a certain, definite and limited goal or objective; their aspiration, therefore, does not advance. They seem to aspire towards “more of the same”. But when aspiration advances, there is the suggestion of continuous, progressive achievement and a reaching for new goals beyond the attainments achieved.
6. We might say that ‘advancing consciousness advances aspiration’. With the progressive elevation of our consciousness, our aspiration targets higher objectives.
7. If we review the evolution of our desire/aspiration nature, what do we see? Do we see a difference between that to which we now aspire, and that to which we once aspired? Let us hope so.
8. It is always instructive to note the moment when our aspirations change and what has caused the change.
E. Rule V “In unison let the group perceive the Triad shining forth, dimming the light of the soul and blotting out the light of form. The macrocosmic Whole is all there is. Let the group perceive that Whole and then no longer use the thought, "My soul and thine."
1. The fifth Rule is here stated in full, but, unlike the treatment of the preceding Rules, no sentence-by-sentence explanation is offered.
2. The group must function in “unison”. Group members must sound the same note of Purpose (even though the methods of the individual members may differ greatly according to ray and astrological indications.)
3. The perception required is a united perception. It is not simply that one, or two, or a few in the group perceive the spiritual triad. All must do so.
4. In order for this Rule to be enacted, the ‘Group Eye’ must have been developed to a considerable extent. Group members would then find that, when they were identified as a group, their spiritual vision would be dramatically increased.
5. How do we develop ‘group sight’?
a. Quite simply, we discuss with our fellow group members what they ‘see’. We thus learn to ‘see’ with their ‘eyes’.
b. We also compare what we see with what they see. Thus, we widen our perspective and decentralize our point of view.
c. As well, when we seek to ‘see’, we make sure that we are identified with our fellow group members; thus our vision will be enhanced.
6. If our spiritual vision is correct, we are to see the Triad “shining forth”.
7. The spiritual triad must shine forth in relation to other fields of light, otherwise its presence would not be detected as a shining forth.
8. It is important to realize that just as soul light will be brighter than the light of the personality or of its parts, so triadal light will be far brighter than soul light.
9. We have to learn to discriminate between soul light and triadal light. Many of us are just becoming accustomed to soul light and have not yet succeeded in establishing it as a steady vibration within our consciousness. We are, however, asked to focus on the lighted state immediately transcending soul light.
10. In seeking to distinguish between the two types of light, we should remember that there is nothing personal in the light of the spiritual triad. The center of this type of light is ‘outside’ our normal self altogether—or, more properly, inside.
11. It becomes clear that an entirely new ‘order of focussing’ is being required.
12. As bright and beautiful as soul light may be, the light of the spiritual triad will render it seemingly dim. The emphasis of triadal focussing will not be so much upon our spiritual qualities and their expression. The Divine Will and Divine Plan will loom large, and all transpersonal qualities will simply be marshalled for the expression of these higher objectives.
13. The “light of form” is also blotted out. This is not the same as what occurs in Rule IX, wherein form itself is blotted out. Here, it is the light of form which is in process of being blotted out. This is an earlier stage to that of Rule IX.
14. Perhaps this kind of blotting out means that the influence of the light of form is minimized, that its presence, per se, is hardly noticed, as other and higher realizations and perspectives are pursued.
15. Can we imagine living in a world of consciousness in which the light of the soul is dimmed and the light of form is well nigh blotted out? Perhaps we should pause to see if we can.
16. It would no longer be our familiar world. Patterns and movements of a much deeper nature would be the objects of our consideration. We would have overcome our familiar biases. We would have entered the world of subtle energy, and effects-in-matter and form would be seen for what they are.
17. The level of our identity would have changed and we would know ourselves, definitely, to be an aspect of the Life of the Planetary Logos.
18. We would no longer be deluded by the apparition of many identities. Normal consciousness registers many entities as realities. The consciousness of the spiritual triad would see through and beyond the apparent reality of these diversified identities, and come to the realization that “the macrocosmic whole is all there is”.
19. About this “oneness” many people speak—almost certainly prematurely. The actual realization of oneness must be earned. Oneness is not an imagining, a hope or wish, or an emotionally affirmative surge which makes us believe that oneness is.
20. Laboriously, the many apparent identities have been intellectually and intuitively reduced (or augmented) to the One Identity. This has taken time and much patience. The one who so perceives has labored to ensure that no apparently separate thing is allowed to stand solely within its own identity (to be perceived solely in relation to its own identity). The phrase, “not separate”, rings in the ear and forces a re-evaluation.
21. Since personal consciousness will ever slip back into separatism, the labor to keep it from doing so is considerable.
22. The assertion is made that the “macrocosmic Whole is all there is”. Thus, Rule V states, and it is up to the individual disciple and the group to prove that it is so. The affirmation concerning sole reality of the “macrocosmic Whole” comes from ‘above’. This affirmation is made from the superior consciousness of Those Who have conceived these Rules.
23. Now it is up to the group to “perceive that Whole”. This they must do as a group. It is the individual disciple in his identity as-the-group that perceives the Whole. Such a perception must be true and sound before the next requirement enjoined by the Rule can occur.
24. Once the necessary perception has been achieved, the group is asked to change its characteristic mode of thought. It can be assumed that most group members do think in terms of “my soul” and “thy soul”. This is the way they have been taught to think during their spiritual ‘upbringing’. They have been taught to regard others as “souls” rather than as personalities, but the dualistic idea that there are ‘other souls’ has been allowed to remain.
25. Now a radical change is required. A certain type of thought is no longer to be used—the thought of “my soul and thine”. This involves a radial reinterpretation of all relations, but a reinterpretation based on realization and not solely on reasoning. The group members together perceive the macrocosmic Whole. They do not have to be told that there is a macrocosmic Whole; they simply know it through direct knowledge (“straight knowledge”). Thus, their understanding of the world is fundamentally altered.
26. The way the Rule is worded points to the realization that if thought is not transformed, the disciple’s expression in the three worlds will not be transformed. The group members are not told to refrain from acting as if there were other souls. The solution is much more radical. They are told to stop thinking in those terms. The rest will take care of itself.
27. The unitive realization which they, as a group, have achieved will be significantly empowered when they re-train their thought apparatus to think in terms of that which the realization has conveyed. It will not do to have profound spiritual experiences and still retain the old modes of thought based upon a lesser ‘world-perception’.
28. It becomes clear that we are to practice the modes of perception suggested by the Rule, and the modes of thought enjoined. If we do this successfully, we shall find ourselves immersed in triadal consciousness—not theoretically, but factually.
F. The first demand made by Shamballa is that the groups being prepared for initiation should consist only of those who are in process of building the antahkarana, the bridge between the Triad and the personality; the second demand is that those being prepared should show some signs of the sense of synthesis.
1. We note that the demands for the training of these new groups emanate from Shamballa. Thus, they are firm requirements. If groups being prepared for initiation are to be successful, the requirements (demands) cannot be set aside.
2. In these more advanced Rules, we are speaking of preparation for the third initiation. To achieve the first planetary initiation, it is not necessary that one be consciously engaged in the building of the antahkarana. Alignment with the soul is the first necessity. We can, however, and in general, consider soul-alignment the first phase of antahkarana building, though technically, it is not so.
3. It is also important to realize that different types of groups (some quite advanced) may be involved in building the antahkarana and yet not be aware that they are doing so, because they do not think in terms of the technical language of occultism. Regardless, the necessary work goes forward and that internal relation we call “antahkarana” is built.
4. The second demand of Shamballa concerns the necessity for a “sense of synthesis” in those preparing for group initiation. Of course, if the antahkarana is in process of being built, the sense of synthesis will inevitably follow, because the spiritual triad is pervaded by the sense of synthesis, and the antahkarana leads into the state of triadal perception.
5. The sense of synthesis we seek does not have to be complete in those being prepared. “Some signs”, merely, are necessary.
6. The sense of synthesis depends upon a capacity to think in ever larger wholes, and to take many factors into consideration simultaneously, as if they were not separate items but all essential and related parts of a greater whole. We can see that such planetary influences as those of Jupiter, Neptune and Uranus (as they stimulate Mercury) would be involved in achieving the required sense of synthesis.
7. We note that Rule V embraces the sense of synthesis quite powerfully. The group is to see the “macrocosmic Whole”, and to understand that all souls are really One Soul.
G. You will note, therefore, some of the factors that have controlled the presentation of the truth which I have sought to give, down the years. The teaching on the Antahkarana (briefly hinted at by H.P.B.) has been expanded by me in the book, Education in the New Age and in this fifth volume of A Treatise on the Seven Rays (Part II), and has already been given to a number of senior aspirants in the hope that they would profit thereby; the need for synthesis has also been emphasised by me, and is closely related to the will-aspect, the first divine aspect. In the past, during the cycle of mysticism through which all aspirants very properly pass, they were taught to "see the vision"—a vision of the goal, of the beauty to be sought, of the loved one to be known, of liberation to be achieved, of spiritual satisfaction and an opened door to greater wonders. In the occult age which has now definitely dawned, the neophyte will be taught to see the picture whole, to think in the larger terms, to emerge out of the normal separative consciousness into the broad state of awareness that "sees no difference
1. Master DK alerts us to the fact that He has been trying to work in the manner necessitated by Shamballa. He has been teaching “senior aspirants” to build the antahkarana and helping them think in terms of synthesis. “Senior aspirants” can here be interpreted as those who have taken at least the first degree and are preparing for the second.
2. Master DK relates synthesis to the “will aspect”, upon which He has laid much emphasis in His teachings—especially in The Rays and the Initiations
3. It is interesting that the major emphasis upon the will and synthesis has occurred in the fifth volume of A Treatise on the Seven Rays, and that we are now studying the fifth Rule.
4. The Tibetan contrasts the mystical and the occult approaches. All aspirants must “very properly pass” through the mystical stage characterized as it is by duality. A deep yearning characterizes this approach to the “vision’.
5. Occult training is otherwise. "In the occult age which has now definitely dawned, the neophyte will be taught to see the picture whole, to think in the larger terms, to emerge out of the normal separative consciousness into the broad state of awareness that ‘sees no difference’.”
6. The occultist learns to transcend the limited vision. The objective is no longer the part but the whole. Synthetic thought takes the place of an impassioned reaching for a beautiful but limited objective. There is no longer a distinction between “God” and “not-God”, between “Self” and “not-Self”. No difference is seen between the two. The Divine Origin of all things is understood, and all things are seen as homogeneous with that very present Origin.
7. It is not that the occultist is incapacitated by an inability to discriminate and see, in a practical manner, ordinary differences. It is just that these evident differences are seen as essentially illusory and fundamentally non-existent, no matter how much they appear to be real.
H. The goal, or rather the result of the mystic and occult way, is the merging of the vertical way of life with the horizontal way of service, and it is this merging which Shamballa demands should condition the attempt now in process of training those who will together seek initiation, will together pass through the Portal on to the Way, and who can together be presented to the One Initiator as a "unit of Light." This sense of synthesis (which must be increasingly demonstrated as each initiation is taken in group formation) is possible only to those who have bridged the gap between the concrete lower mind and the higher mind or—to word it technically and in the language of academic occult science—between the mental unit and the manasic permanent atom.
1. DK speaks of the necessity of merging the mystic and occult way—of merging the “vertical way of life with the horizontal way of service”.
2. Those now in training for initiation must become the “even-armed cross”, with equal emphasis upon vertical and horizontal. This is the demand of Shamballa and indicates a new method of training suitable for the impending Aquarian Age. We can recall, in this regard, that Shamballa is powerfully influenced by Libra, the sign of equality and balance.
3. Each group in training for initiation passes (once the requirements are met) before the One Initiator as a “unit of Light”. This is a fascinating way of thinking about the “group disciple” which would become the “group initiate”.
4. In our preparatory process we, as a group, are to become a “unit of Light”.
5. It would serve us well to think of our group according to this term. Immediately the attention is taken to a consideration of the group as a whole, and not to the condition of the individual members (though, this too cannot be ignored).
6. Progressive initiations are marked by an ever greater sense of synthesis.
7. “Units of Light” are perceived within greater “units of Light”; the spectacle is one of consistently intensifying and amalgamating sources of Light.
8. The Light for which we are seeking can only be touched once the antahkarana (technically considered) is constructed and the meditator has “bridged the gap”.
I. The goal of the Probationary Path is made beautifully clear in the fifth Rule as given earlier in Initiation, Human and Solar. It says:
“Let the applicant see to it that the solar Angel dims the light of the lunar angels, remaining the sole luminary in the microcosmic sky”.
1. The Rule for Applicants is again stated. This Rules we have analyzed in our immediately previous commentary.
2. The imagery is vivid and beautiful. What must be done is also unmistakable.
3. We are to become ‘Suns of God’; we are to shine by our own light rather than by the reflected light of the Moon. We are to be the ‘Self-shining ones’.
4. As a result of millennia of ‘living’ in the three worlds, and through our own efforts, the scales are at last to tip and we are to become solar—as, in essence, we already are.
J. The soul must be seen by the probationer as the sun of the life. All lesser lights must be put out by the light of the central luminary; all little fires must be obliterated by solar fire. The solar Angel controls the personality life and its forces. This, in the New Age, is the goal of the probationary path and of the applicant for discipleship. Hitherto it has been the goal of all the teaching given anent the Path of Discipleship, but the higher rate of intelligence of the modern applicant warrants a change, and as time goes on the present requirements for disciples, up to and including the second initiation, will be the requirements for the Probationary Path.
1. The Solar Lord (the Solar Angel) is to assume the all-dominant position. On the ‘sub-triadal’ level, the Solar Life will brook no equal.
2. In fact, the position assumed denies the substantial reality of the other, lesser “lords”.
3. We note, however, that the “probationer” sees the soul as the “sun of the life”. The more advanced disciple not only ‘sees’ but experiences the fact.
4. Once the “central luminary” is ‘found’ through recognition of its energy—differing in quality from the customary energy of the Lunar Lords—many lives are spent assuring its dominant position. This, we are told, is the goal of the Probationary Path and of the applicant for discipleship.
5. Master DK informs us of the relativity of the goals for the various sections of the Path. This high goal (of assuring the control of the Solar Angel, the “central luminary”) is no longer the goal for the Path of Discipleship, but has now become the goal of the Probationary Path. The increasing intelligence of modern man has created the necessity for a change—for the upgrading of the requirements.
6. We are told something of real importance here: the first and second initiations are now considered “requirements for disciples”. On the present Path of Discipleship, the modern disciple applies himself/herself to the attainment of these initiations (interestingly, known as “probationary” initiations, because they produce “probationary initiates”—DINA I 728).
7. In the future however, even these relatively high attainments will be considered tasks for those treading the Probationary Path.
8. By way of analogy, the revolutions of planets around our Sun may seem relatively the same from cycle to cycle, but all the while the solar system is hurtling through space towards the center which attracts it. Thus, even apparently identical cycles (of a given planet around the Sun) are never the same, for the spatial position of the solar system has changed.
9. At what point in the disciple’s development does the Solar Angel become the “sole luminary in the microcosmic sky”? If we were to look for the completion of this process, we would have to say, “the third initiation”. Only then are all the little fires relatively obliterated by solar fire (though the complete “dying down” may not occur until the fourth degree). We see, in fact, that the explanation of what must be done to fulfill this Rule completely, takes us well beyond the stage for which the Rule is presently intended.
10. Such a discrepancy is indeed the case for a number of the Rules for Applicants. One finds that their complete fulfillment requires the third degree, and arguably, at times, the fourth. Yet they are intended for those who are applicants to the first degree.
K. This will necessitate a clearer understanding of the Path of Discipleship. On that path, the major teaching given in the future will concern:
1. The building of the rainbow bridge, the antahkarana.
2. The nature of the intuition and its development, as it supersedes the mind in its two aspects: concrete and abstract, lower and higher.
3. The nature of life as the Monad expresses it.
1. DK discusses the future of the Path of Discipleship.
2. We see that future requirements are far more advanced than presently considered, and would pertain more to the Rules found in The Rays and the Initiations. One usually things of these more advanced Rules as pertinent mostly to initiates and initiate groups.
3. We, therefore, come to understand that this book (The Rays and the Initiation) is written not only for the initiates of the future, but for disciples of those future times.
4. The discipleship of the future will demand a real and practical familiarity with the energies of the spiritual triad and even of the monad.
5. Discipleship will, in fact, concern “electric fire” rather than simply solar fire, as is presently the case. Now, it is the initiates who most concern themselves with electric fire.
6. Perhaps the Aquarian Age (as it advances) will bring these changes.
7. What we come to realize is that the discipleship of the future will have very little to do with the personality at all, and even with the life of the causal body; disciples of the future will have entered the realm of the spirit (expressed in two ways)—as the monad, and also as the threefold expression of the monad (i.e., the spiritual triad).
8. Perhaps those who study this book earnestly and seek to apply, are slowly preparing themselves to participate in the discipleship of the future. These are humbling thoughts.
L. In these three approaches to truth the new revelation lies hid; it will take the place of the teaching upon the soul for the neophytes and disciples of the world, and the emphasis will be laid—for them—on the life aspect and not so much on the love aspect. The reason for this is that more and more people will be living as souls and therefore expressing love, and for them the nature of life and of monadic experience will constitute the normal next revelation—one that is, however, possible only to those who do attempt to live as souls, who cultivate love or the sense of non-separateness, and who are at least dwelling upon the periphery of the hierarchical world. It would therefore be inevitable that—to those so dwelling or treading the Path of Discipleship—the factors which inspire all hierarchical effort would begin to be dimly apparent and that, slowly, these factors would also assume for them the outlines of a dim and distant goal.
1. Master DK sounds the new “note”—emphasis upon the “life aspect”.
2. The new discipleship carries new revelation. Nothing is static, especially experience upon the “never ending Path”.
3. We realize that that material presented in The Rays and the Initiations is for spiritual ‘pioneers’, and we are invited to assume this attitude.
4. We are on a “divine adventure”—literally “divine”, for we are entering the realm of spirit to which the term “divine” applies.
5. We do not know exactly what we will encounter and must be prepared for many surprises (in the realm of energy).
6. The Hierarchy makes itself aware of the “normal next revelation” for humanity. It is Hierarchy’s task to facilitate the taking of that next step.
7. The foundational necessity of living as a soul is reiterated. Penetration into the life of the spirit is based upon the achievement of soul qualities. Such penetration is only possible for those “who are at least dwelling upon the periphery of the hierarchical world”.
8. When we speak of “dwelling”, we are speaking of a vibrational measure. Hierarchy is a state of vibration and those who ‘dwell’ on its periphery have achieved in their various vehicles a certain minimum vibration.
9. We sense that Master DK is attempting to inspire in us (and all readers) the sense of a new goal—however “dim and distant”. It is the work of the Hierarchy to encourage its adherents towards new states of vibrational potentiality. An inspiring picture of the possibilities must be presented. This will serve as an adequate incentive for the great exertions which will be required for penetration into new fields of realization and vibration.
10. As disciples, we are to become aware of the “factors which inspire all hierarchical effort”. This means that we will begin to sense the goals which lie before Hierarchy itself, and begin to make such goals our goals.
11. It is clear that Master DK is attempting to draw more disciples into the Ashrams so that they may, sooner rather than later, become members of the Spiritual Hierarchy of the planet.
12. The Spiritual Hierarchy is in no way static. Some human hierarchies exist, it would seem, simply to maintain their own power an position. Nothing could be further from the “raison d’être” of the Great White Brotherhood. Its members long to see the achievement of up-and-coming disciples so that one day in the distant future, that which is now humanity may be all Hierarchy.
13. At that time the soul ray of humanity will have become the second Ray of Love Wisdom and its personality ray the Fourth Ray of Harmony. Today, the fourth and fifth rays rule the human kingdom.
14. The facts of the Hierarchical Enterprise are vitally important, to be sure. Perhaps, however, the inspiration we derive from understanding hierarchial methods and goals is even more important.