MaKaRa hosts the Collected Works of
Michael D. Robbins
Commentary on Rule VII for Disciples and Initiates
Part II of V
Focus for the Third Month of Study on Rule(s) VII
2. For the third month we will focus upon the second section of Rule VII for Disciples and Initiates (from March 26th to
April 24th 2005).
We might choose as theme for our meditation
a. Either Rule VII for Disciples and Initiates:
“Rule VII for Disciples and Initiates: Let the group life emit the Word of invocation and thus evoke response within those distant Ashrams where move the Chohans of the race of men. They are no longer men as are the Masters, but, having passed beyond that lesser stage, have linked Themselves with the Great Council in the highest
Secret Place. Let the group sound a dual chord, reverberating in the halls where move the Masters but finding pause and prolongation within those radiant halls where move the ‘Lights which carry out the Will of God’.” (RI, p. 136)
b. Or sub-themes, DK is referring to in His commentary to the second section o the Rule, such as (RI, p. 136 middle to p. 142 middle):
i. In Rule VII for Applicants “the applicant (or young disciple) is addressed as an individual and is told to give forth "those sounds" which will be heard by the Master in His Ashram—for that is the true significance of the words.” (cf. RI, p. 137)
ii. “The initiate functions in a group (always in a group) and has developed or is rapidly developing group consciousness; in unison with his group and as an integral conscious part of it, the Word must be enunciated; this is not a medley of sounds, but is one clear Word of invocation.” (cf. RI, p. 137)
iii. “The disciple is occupied in resolving the many sounds into the Word; when he has done this, his individual approach to reality terminates, and he begins to act with his group where all activity is concerned.” (cf. RI, p. 137)
iv. “In the past, the emphasis has been on what the individual initiate had to do in order to fit himself to take initiation, and so become a Master of the Wisdom and a member of the planetary Hierarchy. In the coming new cycle the emphasis will be upon group work and activity, upon group initiation and group approach to the
Center of Life.” (cf. RI, p. 137)
v. The fact that the future emphasis will be on group work and activity, upon group initiation and group approach to the
Center of Life “should also provide a steady inducement to thought which will make the initiate what he ought to be, because his conscious mind is free for group functioning. This is a concept which must be increasingly cultivated; ‘As a man thinketh in his heart, so he is.’” (cf. RI, p. 137)
vi. For the disciple “the lower mind should be the organ of heart expression and be as unconscious in its functioning as is the rhythm of the heart itself—the physical heart. The higher mind is intended to become increasingly the field of the initiate's effort, and hence the constant need for him to build the antahkarana.” (cf. RI, p. 137)
vii. Rule VII for D+I is dealing with the work to be done by a group of pledged disciples and initiates as they are learning together to make an approach to Shamballa (involving the Will element). (cf. RI, p. 137-138)
viii. Approach to Shamballa “is as much a goal of the Hierarchy as approach to the Hierarchy is the goal of advanced humanity.” (cf. RI, p. 138)
ix. Rule VII for D+I concerns the interrelation of great centres of force. “This is a point which esoteric students should attempt to grasp for it completes the planetary chain of Hierarchy and throws a light upon the Way of the Higher Evolution.” (cf. RI, p. 138)
x. “Great movements and progressions have always taken place upon the subjective side of life; it is these subjective activities which have made it hard for disciples to grasp the truth and arrive at some true realisation of the subjective situation which ever exists between the Hierarchy and Shamballa.” (cf. RI, p. 138)
xi. “The objective of all training given to the disciple is to shift his conscious awareness from the point where he is to levels which are higher than those in the three worlds of definitely human evolution; the intention is to teach him to function on those planes of conscious contact which are as yet so subjective that he only accepts them as existent in theory.” (cf. RI, p. 138)
xii. The trained initiate knows that the higher planes of consciousness “have to become his natural habitat, and that eventually he has to relegate the ordinary and normal human experience to the three worlds of daily expression. These become eventually the worlds that exist below the threshold of consciousness; they are relegated to the realm of the subconscious—recoverable consciously, if necessary for right service of humanity, but as much below the threshold of consciousness as are the ordinary emotional reactions of the average man.” (cf. RI, p. 138)
xiii. “It should be borne in mind that the greater part of the emotional life of the disciple must become increasingly subconscious, just as the physical plane life of the normal, healthy human being is entirely automatic and thus subconscious.” (cf. RI, p. 138)
xiv. “When the disciple has striven to expand his consciousness, when he has learnt to stabilise his consciousness in the Spiritual Triad, then he becomes part of a great and constant hierarchical effort which strives upwards towards the ‘Place of Clear Electric Light’.” (cf. RI, p. 138)
xv. “The clear cold light of the reason is the first key to the first door” to Shamballa. (cf. RI, p. 138)
xvi. There are three doors into Shamballa, speaking figuratively:
1. The door of the reason, of pure perception of truth.
2. The door of the will.
3. The door of the monadic sense of essential duality. (cf. RI, p. 139-141)
xvii. The clue to the first door, the door of reason, is given by the Christ when he said ‘I am the Way, the Truth and the Life.’ (cf. RI, p. 139)
xviii. “Of that Way we know much,” … “of that Truth, we know (as aspirants) relatively very little,” … and “of that Life, we know nothing whatsoever.” (cf. RI, p. 139-140)
xix. “Of that Way we know much, because upon the Way a vast body of teaching has been given, and that teaching, if followed, brings a man into the Hierarchy. He then becomes a factual part of the hierarchical membership.” (cf. RI, p. 139)
xx. “Truth—as we understand it during the early treading of the Path of Discipleship—is concerned with great verities which are (from the insight of the Enlightened Ones) only the a b c of life. These truths are:
1. The manifestation of divinity on the physical plane.
2. The doctrine of Avatars. This religious history reveals.
3. The nature of consciousness, through the development of psychology.
4. The doctrine of the Trinity, as it expresses itself through the aspects and the attributes.
These four expressions of truth will be found to convey all the knowledge with which the initiate must stand equipped when he climbs the Mount of Transfiguration at the time of the third initiation. They have given him a spiritual perception of the Plan.” (cf. RI, p. 139-140)
xxi. The contemplation of the significance of Life “belongs to Those Who can move at will within the ‘precincts of the Lord of Life’—in Shamballa itself. All we can know about it is its lowest step. This enables us to study the impulse or instinct which enables all forms of life to function, which embodies the principles of responsiveness to contacts and to environment, and which embodies itself in the breath of life; this is also related to the air in some mysterious manner, and also to fire.” (cf. RI, p. 140)
xxii. The Will “is a penetrating power which relates Plan to Purpose and which has in it the faculty of coherent persistence.” (cf. RI, p. 140)
xxiii. The reason for this coherent persistence “is that it is not dependent upon the content of the form—whether it is the form of an atom, of a man or of a planet—but upon a vital dynamic and immutable purpose, latent in the consciousness of the planetary Being Who, ‘having pervaded this entire universe with a fragment’ of Himself, REMAINS—greater, more inscrutable and ‘firmer in intent’ than any of His creations, even the most advanced and the closest to Him.” (cf. RI, p. 140)
xxiv. Only those Lives “have clear perception of His divine purpose who do not belong to our earth humanity at all; these are the Lives who came with Him to this planet when He came, and Who remain with Him as ‘the prisoners of loving intention’ until the last ‘weary pilgrim has found his way home.’” (cf. RI, p. 140)
xxv. The “spiritual will is something of which humanity knows nothing; it is hidden and veiled by the self-will of the individual and the group will of the soul.” (cf. RI, p. 140)
xxvi. “The human being moves until his individual will is developed and grounded, focussed and reoriented, and his group will is unfolded so that it includes and swallows up the dedicated, conscious, individual will. When this fusion has taken place (at the third initiation) a great revelation unfolds itself, and for the first time the initiate senses and then contacts the universal will; from that moment the initiate says, ‘Father, not my will but Thine be done.’” (cf. RI, p. 140-141)"
xxvii. “Father, not my will but Thine be done.” (cf. RI, 141)
xxviii. “Just a little of what that will includes may emerge as we study this seventh rule and some of the succeeding rules.” (cf. RI, p. 141)
xxix. “Body and life, soul and personality, the Spiritual Triad and its expression, the Christ in incarnation—all these dualities have played their part. Man has passed from one expansion of consciousness to another. Now he comes to the final duality of spirit and matter, prior to their resolution into something to which the terms ‘isolated unity’ and ‘universal synthesis’ give only faint and inadequate clues.” (cf. RI, p. 141)
xxx. “Up to the fourth initiation, the term ‘system of expansions’ would seem illuminating; after that great initiation, the term ‘system of identification’ would appear more appropriate.” (cf. RI, p. 141)
xxxi. “To the development of this system of identification the initiate of the degree of Master of the Wisdom, and also (on a higher turn of the spiral) of the degree of the Christ, are focussing all Their efforts.” (cf. RI, p. 141)
xxxii. “When the initiate has passed through the three doors, symbolically speaking, he then faces all life, all events, all pre-determinations, all wisdom, all activity and all that the future may hold of service and progress from the angle of the pure reason (infallible and immutable), of true spiritual will (completely identified with the purpose of the planetary Logos), and of the highest possible focussed relation. The mystery of relationship becomes revealed to him. Then the entire scheme of evolution and of the intention of the One in Whom he lives and moves and has his being becomes clear to him; he has no more to learn within this planetary scheme; he has become universal in his attitude to all forms of life, and is also identified with the ‘isolated unity’ of Sanat Kumara.” (cf. RI, p. 141)
xxxiii. “Few of the great Lives Who form the inner group of the Council Chamber at Shamballa are now of greater advancement than” the initiate who has passed through the three doors: “the ‘Supernal Three,’ the ‘Radiant Seven,’ the ‘Lives embodying the forty-nine Fires,’ the ‘Buddhas of Activity,’ and certain ‘Eternal Spirits’ from such centres of dynamic spiritual life as Sirius, or from the constellation which at any one time forms a triangle with our Sun and Sirius and a Representative from Venus are of greater—far greater—advancement.” (cf. RI, p. 142)
xxxiv. “All initiates of the sixth degree, and a few of the Masters Who have undergone specialised training because They are upon the first Ray of Will or Power (the ray conditioning Shamballa itself), form part of the Great Council.” (cf. RI, p. 142)
xxxv. “Many Masters and Chohans, however, after serving upon the planet in various capacities, working with the Law of Evolution, pass out of our planetary life altogether.” (cf. RI, p. 142)
xxxvi. “All above information concerning the Lives which are far in advance of the disciples of the world contains little of moment,” … “except in so far as it falls into a diagrammatic pattern of our planetary life and purpose,” and is thus enabling the disciple “to get a faint glimpse of a synthetic theme and purpose to which all evolving lives must and will eventually conform.” (cf. RI, p. 142)
[Underlining, Bolding and Highlighting—MDR]
For Applicants: Let the disciple turn his attention to the enunciating of those sounds which echo in the hall where walks the Master. Let him not sound the lesser notes which awaken vibration within the halls of Maya.
1. A fairly complete examination of the Rule VII for Applicants was submitted to the group two months ago at the beginning of the study of Rule(s) VII.
2. No doubt, since the time we studied this Rule, we have spoken thousands upon thousands of words. Have they echoed in the halls where walks the Master?
3. The process of gaining control of thought and speech is a long one. We cannot help but create. Ours is the task to make sure that what we create is in line with the Creator’s Intent.
For Disciples and Initiates: Let the group life emit the Word of invocation and thus evoke response within those distant Ashrams where move the Chohans of the race of men.
4. It is the group “life” which emits the “Word of invocation. If response is to be awakened in the Ashrams of the Chohans, life must call to Life.
5. For a group at this stage of development, monadic influence is already beginning to pervade the soul-infused personality. We remember that the majority of these rules are for groups which have achieved the third degree—at least, the majority of their members will have achieved that degree.
6. We note that the group does not consciously prepare or formulate a particular “Word of invocation”, but that the life and livingness of the group are a vibratory state which goes forth as a “Word”. The group must have reached a certain high vibrational condition (responsive to the monad—i.e., to the life aspect) before this emission will go forth.
7. The “Word of invocation” resounds through the entire group and each member (as a soul) is in harmony with it.
8. As we have studied the first seven of these Rule, we have found the group invoking
a. the Ashram of a particular Master,
b. Shamballa (Rule II)
c. And now, the Ashrams of the Chohans (sixth degree initiates, minimally).
9. The mode of invocation suitable to evoke response from the Master who has the group under supervision will not be adequate to evoke response from the Chohan and His Ashram.
10. The Ashrams of the Chohans are vibrationally more “distant” than the Ashram of a Master; a powerful point of tension is required of the individual or the group which would contact such Ashrams; even more is required of individuals and groups that would “evoke response” from such Ashrams. Contact is preliminary to an evoked response.
11. A “Chohan” may be regarded as a “high priest”.
12. The word “move” is interesting. One conceives of these beings as spheres of light moving in response to the Will of God. The Chohans are the least of those “Lights which carry out the Will of God”.
They are no longer men as are the Masters, but, having passed beyond that lesser stage, have linked themselves with the Great Council in the highest
13. A Master is conditioned by the number five—the number of the solar system preceding our own and, also, the number of humanity. “…five is the number of the mind and of man.” (EP I 346)
14. The Master is the fulfilled five-pointed star. He has placed the Brahmic solar system under foot (i.e., He has surmounted it.) He is not yet, however, a liberated monad characterized by the number six.
15. When we think of the “Great Council” we must realize that it is focussed within the innermost sanctum of Shamballa of which the essential members are Sanat Kumara and the Three Buddhas of Activity. The three Esoteric Kumaras may also be considered members, though the mode of their participation is not given exoterically.
16. The Great Council also embraces the entirety of Shamballa, but its innermost deliberations concern the central Shamballic figures alone.
17. The Buddhas of Activity are considered exoteric Kumaras. At various times changes of position occur between the esoteric and exoteric Kumaras.
18. It is obvious that of the deliberations of this “Great Council” we can know practically nothing (at our present stage of evolution) except what is told to us by some great soul spiritually closer to that Council. What would we know of such things had we not been taught by Master DK?
19. What is suggested to us by the term “Council” is that Shamballa acts according to Purpose and Plan. All is weighed and balanced with exquisite accuracy.
Let the group sound a dual chord, reverberating in the halls where move the Masters but finding pause and prolongation within those radiant halls where move the "Lights which carry out the Will of God."
20. The “dual chord” may be conceived as a combination of soul and personality energies/rays. Such a sounding might be sufficient for a group intent on reaching the Masters and their Ashrams.
21. However a dual chord consisting of soul-infused personality and spirit would be required of a group which sought to reach the Ashrams of the Chohans, and higher still—to the “Lights which carry out the Will of God”—the members of Shamballa even closer to the Lord of the World.
22. That the dual chord will reverberate tells us that it is in resonance with the fundamental reinforced with the “halls where move the Masters”. Perhaps we have had the experience of singing in a particularly resonant space. We may have noted that, while all notes were resonant to a degree, certain notes were most resonant. Such notes are in resonance with the structure of the space in which the singing occurs. Thus is it with the dual spiritual chord sounded by the group when considered in relation to the ‘space’ or “halls” where move the Masters.
23. Again, the sounding of the dual chord is not a literal, vocal act. It is the emission of the soul which comes from a group soul-infused personality, or from a spirit-infused soul/personality. The sounding occurs because of what the group is—not what it tries to do.
24. The words “pause and prolongation” are interesting. The dual chord passes beyond the Masters’ halls. If it sounded correctly it will find itself achieving a prolonged focus in still more exalted “halls”.
25. In any case, the sound as it goes forth is (if properly emitted by the “group life”) not deflected from the Ashrams of the Chohans and from ever greater “halls”. It is received, and there is abides (for it finds “pause” and “prolongation”).
26. It is clear that only a group in which the spiritual will has been developed will be able to sound such a chord.
27. Such a sounding must be full of selflessness and group is in completely conscious alignment with the Divine Plan and Divine Purpose.
28. Most chords consist of three notes or more. This chord in this Rule, however, is called “dual”. It consists, therefore of two major notes—but there may be a number of minor notes, for, as we realize, the note of the personality contains at least three subtones and the same may be said for the note of the soul. The note of the spirit is also threefold. Each such note, therefore, is really a chord.
29. Why are the great Beings who carry out the Will of God called “Lights”? Perhaps because Shamballa is a place of “unfettered enlightenment”. It is the third aspect of divinity (related to light) that is emphasized. Perhaps once the second ray soul of our planet is more emergent, the love nature of these great Beings will be emphasized.
Of real importance, though relatively small, are two contrasts. These emerge with clarity if you compare the instructions given to applicants for discipleship and those given to initiates. The applicant (or young disciple) is addressed as an individual and is told to give forth "those sounds" which will be heard by the Master in His Ashram—for that is the true significance of the words.
30. We are told that the “applicant” is a “young disciple”. This would make sense if the Fourteen Rules for Applicants were Rules for those taking the first planetary initiation (the Birth of the Christ within the heart) and perhaps the second. It would not make sense if the first Fourteen Rules applied to those who were candidates for the third initiation. A close examination of the first Fourteen Rules shows they cannot be entirely fulfilled until the third degree is accomplished.
31. The two sets of Rules address the applicant differently. In the first set, the applicant is addressed as and individual. In the more advanced Rules, it is the group that is addressed, and the group is the applicant.
32. There are certain “sounds” (deeper than human words) which are “heard by the master in His Ashram”. He does not hear lesser notes; they are deflected. They have no place within the sonic structure of the Ashram. They would be cacophonous to the ashramic sound. Let us ponder on the sonic structure of the Ashram and seek to emit those thought-sounds and voiced-sounds in harmony with it.
33. When we think of the sound which we “give forth”, it is the quality pervading our words that counts far more than the words themselves.
34. That quality is the soul of our words. We should reflect upon how we ensoul our words. More simply, is soul energy resounding throughout words?
The initiate functions in a group (always in a group) and has developed or is rapidly developing group consciousness;
35. This is a powerful and definitive statement. The initiate is always more than an individual. His group relation is paramount. His identity is no longer strictly individual.
36. When we think of our identity and experience our identity, do we experience ourselves as individuals, or in groups terms, or in terms of the Whole.
in unison with his group and as an integral conscious part of it, the Word must be enunciated; this is not a medley of sounds, but is one clear Word of invocation.
37. The Tibetan is speaking of the simplicity of the “Word”—not a medley of sounds but “one clear Word of Invocation”. The group must surely be well-attuned to Divine Plan and Purpose to emit such a Word.
38. When the usual differences of opinion and personality exchanges and conflicts characterize a group process, the emission of such a “Word” is a clear impossibility. The group must be experienced and well-cultured before such “Word” emerges from their process.
You need to remember that the disciple is occupied in resolving the many sounds into the Word; when he has done this, his individual approach to reality terminates, and he begins to act with his group where all activity is concerned.
39. The disciple is searching for the “Word” that pervades all his sounds and words. When he is soul-infused this resolution of the “many sounds into the Word” has occurred.
40. An initiate no longer has an “individual approach to reality”. His striving is at one with the striving of his group.
41. Let us examine our approach; it is a group approach?
42. As we strive forward, is it with our group, or, better, as our group?
43. The point of resolution, in the sense here meant, is probably the third initiation, at which point the disciple-as-initiate, may be considered almost fully soul-infused.
This is a point of major importance for the newer type of disciple to grasp. In the past, the emphasis has been on what the individual initiate had to do in order to fit himself to take initiation, and so become a Master of the Wisdom and a member of the planetary Hierarchy.
44. There is nothing wrong with the type of approach here described, but the times are rapidly changing on our planet due to the initiatory crisis of our Planetary Logos. This planetary initiation will have a profound effect upon the human kingdom; already this is happening.
45. We are dealing with a transition from individual striving to group striving. Do we know the difference?
46. A few thoughts. In group striving:
a. the initiate is identified with and as his group. He knows the technique of transferring his identity to the group.
b. the initiate thinks of the group as an organism equipped with certain qualities and limited by certain liabilities.
c. the initiate thinks of the manner in which the group may attain, and of the sacrifices he may make so that it may do so.
d. the initiate does not feel as if he personally moves forward unless his group also moves forward.
47. Then we ask, “Are we representatives of group striving?”
In the coming new cycle the emphasis will be upon group work and activity, upon group initiation and group approach to the
Center of Life.
48. It is clear: the new approach to reality for modern disciples will be through the group. The time-space schedule of the Planetary Logos must be respected and upheld. This can only happen through the replacement of individual initiation by group initiation, at least as regards the initial initiations.
The required mode of life and the needed individual eliminations and adjustments are now so well known (theoretically, at least) that they should have dropped below the threshold of consciousness and should consequently be automatic in their effects.
49. Group work, group activity and group initiation are not for those who are entirely preoccupied with character building and self-discipline.
50. By the time the individual disciple is ready to participate in a dynamic, progressive group process, the usual personal training should already be well-advanced and his accomplishment in this regard of such a nature that it no longer preoccupies his attention.
This should also provide a steady inducement to thought which will make the initiate what he ought to be, because his conscious mind is free for group functioning.
51. The message is clear; if we are preoccupied with personal concerns, personal discipline and training, and personal eliminations, our conscious mind it not “free for group functioning”.
52. The true group member of the modern era has done a large measure of his individual work before beginning his group experience.
53. Within the stresses arising in groups, the individual work remaining to be done will be accelerated.
This is a concept which must be increasingly cultivated; "As a man thinketh in his heart, so he is." The lower mind should be the organ of heart expression and be as unconscious in its functioning as is the rhythm of the heart itself—the physical heart.
54. The demand is high. Many disciples today ponder how they may be more loving. DK is asking, however, for a love that flows naturally and unconsciously through thought. Heart and head are to be united and work together spontaneously and without the conscious supervision of the disciple. Such supervision will not be necessary as there will be little or nothing in him which would inhibit the fusion of heart and mind.
55. The two planets Venus and Jupiter (both closely associated with the second ray) are particularly useful in the fusion of heart and mind.
56. It is clear that we must work on the cultivation of good spiritual habits until this fusion is an accomplished fact. Right now, for many, there exists a cleavage between head and heart.
The higher mind is intended to become increasingly the field of the initiate's effort, and hence the constant need for him to build the antahkarana.
57. When an initiate can work within the higher mind, he understanding will be vast and he will be able wisely to perceive the relations between many life processes.
58. The abstract mind is broad in its scope.
In this Rule we are therefore dealing with the work [Page 138] to be done by a group of pledged disciples and initiates; they are learning together to make an approach to Shamballa (involving the Will element);
59. The group concerned (we learn) consists of pledged disciples and initiates. The non-uniformity of approaching groups is the norm, and in their diversity (we have often been told) lies their usefulness.
60. Their “approach to Shamballa” will be an alignment and an attunement. It cannot yet be an entry.
61. A pledged disciple may also be an accepted disciple. It would seem that only those who are accepted disciples can make the kind of approach here discussed. An accepted disciple has been acknowledged for his acceptance of the Divine Plan, and for following through on his pledge to serve the soul and that Plan.
this is as much a goal of the Hierarchy as approach to the Hierarchy is the goal of advanced humanity.
62. It is clear that such an approach is only for advanced groups, because the goal of the Hierarchy, itself, is an approach to Shamballa (obviously a much deeper approach than will be possible for the kind of groups here discussed).
It concerns the interrelation of great centres of force. This is a point which esoteric students should attempt to grasp for it completes the planetary chain of Hierarchy and throws a light upon the Way of the Higher Evolution.
63. There is a triangle between humanity, Hierarchy and Shamballa; the flow of energy and force between the points in this triangle is not yet complete.
64. The initiate thinks in terms of these great centers and his present and future participation in relation to them. He is no longer thinking as an individual. His thought has become planetary in scope.
Great movements and progressions have always taken place upon the subjective side of life;
65. The obvious, external movements and progressions are only effects of those that take place inwardly.
66. To these we must try to be come sensitive, no longer living in the world of effects, but increasingly in the World of Meaning and the World of Significance.
it is these subjective activities which have made it hard for disciples to grasp the truth and arrive at some true realisation of the subjective situation which ever exists between the Hierarchy and Shamballa.
67. Subjective processes are not those that concern the emotional and mental bodies, which are, spiritually, still considered objective.
68. True subjective processes concern the spiritual triad. Hierarchy and Shamballa can only be fully accessed through the spiritual triad. The great majority of Ashrams are focussed within the triad.
The energies concerned are so subtle, and the Beings involved are so advanced and so highly developed (even from the angle of the initiate of the third degree), that it is well-nigh impossible for the teachings (which I seek to give) to be worded in such a manner that they become comprehensible.
69. DK is trying to establish in our minds a sense of proportion. Of these Beings, it would seem we can have no true conception.
70. Even initiates of the third degree find them incomprehensible.
All that I can do is to make certain statements which (from the standpoint of those I teach) are not verifiable; they have to be accepted on trust and with the reservation that time and the point of view of the individual disciple will later prove their truth—or their non-truth.
71. We have to be realistic about the nature of the thoughts and ideas we are studying. So many of them are simply beyond us. We can trust the source—the Master DK (as we have come to regard Him), or we can simply be reserved in our acceptance, trusting that time and an enlarging point of view will reveal whether or not the statements given in the Teaching are true.
72. This is, perhaps, not an enviable position, for the sharp intellects of the world will often doubt our sanity. But there is something in the words of a Master which carries conviction and which appeals to the intuition.
73. If the Tibetan is trustworthy it will be found that trusting Him is a fast path to realization. Should He prove untrustworthy, then we will learn something about our credulity and the true status of what we had considered to be our intuition.
The objective of all training given to the disciple is to shift his conscious awareness from the point where he is to levels which are higher than those in the three worlds of definitely human evolution;
74. As disciples we are learning to tune out habitual perceptions conditioned by the personality. Something far subtler is coming into view.
75. We are in the gradual process of transferring kingdoms. If all goes well, before long we shall no longer be strictly human.
76. Do we know the point at which our consciousness is habitually focussed? That would be a starting point.
77. “Definitely human evolution” ends at the first degree (the first planetary initiation). From the first degree to the sixth, the disciple is a man and yet not a man (for he is becoming a soul—which is fully true at the fifth degree). At the sixth degree, he is more than man.
the intention is to teach him to function on those planes of conscious contact which are as yet so subjective that he only accepts them as existent in theory.
78. First we learn the theory, and we must learn it well. Only then will we be able to interpret with accuracy that which we will inevitably contact.
The trained initiate knows that they have to become his natural habitat, and that eventually he has to relegate the ordinary and normal human experience to the three worlds of daily expression.
79. The term “natural habitat” is evocative. One sees that focus on these higher planes must become “second nature” to the initiate. We must become entirely accustomed to living focussed on planes higher than those of the personality and eventually, on planes even higher than those upon which the causal bodies of men are to be found.
These become eventually the worlds that exist below the threshold of consciousness; they are relegated to the realm of the subconscious—recoverable consciously, if necessary for right service of humanity, [Page 139] but as much below the threshold of consciousness as are the ordinary emotional reactions of the average man.
80. We have an extraordinary idea presented here. Our three worlds of normal human expression are to become “subconscious” to the higher initiate. The initiate’s consciousness is not focussed in these three worlds at all. He focusses in these worlds only through an act of will and for service purposes.
81. What is the analogy in our life? What dimensions are, for us, subconscious? Do we know how to focus within them for service purposes?
82. Many people today are aware of their emotional reactions. Do you think that disciple should be aware of them, or are they a distraction?
These are always recoverable (as modern psychoanalysis has demonstrated) and can become capable of expression and of formulation into conditioning concepts—thus actuating mental perception if deemed of adequate importance.
83. DK has referred to three types of psychology—Lemurian, Atlantean and Aryan. He considers the type of psychoanalytical approach here mentioned as an example of Lemurian psychology. This should give us pause.
84. From this section we learn that a great deal of our emotional responsiveness remains undetected to the concrete mind—unless effort is expended.
If these three methods are studied, you can arrive at an understanding as to the three systems which psychologists could elaborate and develop in order to handle the three types of modern consciousness—the Lemurian, which is the lowest found upon our planet at this time; the Atlantean, which is the commonest found today, and the Aryan, which is developing and unfolding with great rapidity. At present, psychologists are using the lowest type of aid for all groups and states of consciousness. This does not seem wise, does it? (EP II 499)
However, it should be borne in mind that the greater part of the emotional life of the disciple must become increasingly subconscious, just as the physical plane life of the normal, healthy human being is entirely automatic and thus subconscious.
85. This can happen only after the major emotional issues and conflicts have been solved. If there is great disturbance in the astral vehicle, it will cry out for recognition, forcing its way into consciousness, which cannot find liberation from unresolved emotional and kama-manasic issues.
When the disciple has striven to expand his consciousness, when he has learnt to stabilise his consciousness in the Spiritual Triad, then he becomes part of a great and constant hierarchical effort which strives upwards towards the "Place of Clear Electric Light," to which the clear cold light of the reason is the first key to the first door.
86. This section should be analyzed closely for in it an important progression is given:
a. The disciple strives to expand his consciousness
b. The disciple cultivates the “clear cold light of the reason”
c. The disciple stabilizes his consciousness in the Spiritual Triad
d. The disciple (in concert with his group and in coordination with Hierarchy) strive upwards towards the “Place of Clear Electric Light”
87. The “clear cold light of the reason” is related to the buddhic plane, but the higher mental plane is also somewhat involved. In any case, this cultivation is the first portal of entry to Shamballa.
88. Another name for Shamballa is given, and should be pondered: The “Place of Clear Electric Light”.
There are three doors into Shamballa, speaking figuratively:
89. Important information on the modes of entering Shamballa is here given.
1. There is the door of the reason, of pure perception of truth.
90. The manner in which philosophy uses the term “reason” is not as occultist use the term. Pure reason is nothing short of intuition which grasps the whole in its entirety and sees simultaneously the why and wherefore of all things.
91. The buddhic plane is related to the heart; it is the pure heart which is capable of intuition and which sees the truth. “Blessed are the pure in heart, for they shall see God”. To see “God” is a great blessing, as the mystics of the ages will attest.
92. And who shall be “God”? To see God is one thing; to be God, another.
Christ gave the clue to this teaching when He said "I am the Way, the Truth and the Life." Of that Way we know much, because upon the Way a vast body of teaching has been given, and that teaching, if followed, brings a man into the Hierarchy.
93. We have here a higher an impersonal way of interpreting this vitally important saying by the Christ: “I am the Way, the Truth and the Life.”
94. It is the “Christ Consciousness”, the buddhi, that perceives pure truth.
95. We are all treading the “Way” and have been abundantly informed as to its nature however theoretical that Way may be for many.
96. The “Way” leads to Hierarchy. The Way of Higher Evolution leads for some to Shamballa and for others, to destinations beyond our planet and solar system.
He then becomes a factual part of the hierarchical membership.
97. Probationary initiates are on the periphery of Hierarchy; they are somehow included within the ‘Circle of Hierarchy’. (cf. TCF 1248).
98. Factual hierarchical membership is another matter. It is beyond belief, supposition and inference. It is realized in a blaze of straight knowledge.
Of that Truth, we know (as aspirants) relatively very little. Truth—as we understand it during the early treading of the Path of Discipleship—is concerned with great verities which are (from the insight of the Enlightened Ones) only the a b c of life.
99. We find that the Way, the Truth and the Life are progressive—three terms indicating progressive phases of action and realization. If we know (or can know) relatively much about the “Way”, we are told that we know little of the “Truth”.
100. As profound as may be the learning of those who are in the relatively early stages of treading the Path of Discipleship (the “learned aspirant”), such knowledge is only the ABC of what may be known.
101. DK tells us that, as disciples, we are learning the “a b d of life”. Does He mean “life” as in the first aspect of divinity? If so, one could certainly agree.
These truths are:
102. One can infer that the truths here presented will be elaborated by the Christ when He reappears.
The manifestation of divinity on the physical plane.
103. That which is to be seen is all divine. Do we realize this? The majority of human beings do not, for many separate “God” from His Creation, although, occultly, they are one in identity.
The doctrine of Avatars. This religious history reveals.
104. The greater always help the lesser and the higher the lower. Man is never left without the discernible presence of Deity.
The nature of consciousness, through the development of psychology.
105. The nature of consciousness is a deep universal mystery.
106. Something of this mystery can be conveyed to us through the science of psychology. Consciousness produces the psyche and not vice-versa, but in modern understanding, consciousness is considered to be a quality of the psyche.
107. As yet, man knows but little of consciousness, its origin and its development. Psychology, as presently practiced, is revealing much about the nature of consciousness, but psychology must soon become the ‘Psychology of the Soul’ before a truer revelation becomes possible.
The doctrine of the Trinity, as it expresses itself through the aspects and the attributes.
108. Why is the “doctrine of the Trinity” a fundamental truth? Perhaps because it holds the key to all manifestation through enumeration, and also reveals the oneness of all that is manifested.
109. The mystery of Unity in Diversity and Diversity in Unity is contained within the “doctrine of the Trinity”.
110. During the past centuries men have fought over the interpretation of this mystery. Some have upheld the reality of the Trinity almost forgetting the Unity which pervades it. Others have taken an entirely “Unitarian” rather than “Trinitarian” point of view, and have given their lives to prove that the Unity could not be divided.
111. It is clear however that the truth does not lie with one or the other camp. “God” is both indivisible and divisible. The nature of this truth is obscure and can only be partially fathomed by the third degree initiate who has passed through the meaning of the number three and, yet, has ‘met’ his monad—the great Unity within.
These four expressions of truth will be found to convey all the knowledge with which the initiate must stand equipped [Page 140] when he climbs the Mount of Transfiguration at the time of the third initiation. They have given him a spiritual perception of the Plan.
112. Four expressions of truths which must precede the taking of the third degree are here given.
113. The Christ is responsible for teaching these four great truths (among other truths) and the Buddha, Four Noble Truths.
114. Why must the initiate be equipped with knowledge of these truths in order to take the Transfiguration initiation? I will summarize the main points to be gathered in relation to these truths:
a. Manifested life is divine and “God” wills to manifest His nature.
b. Great Beings assist humanity and the Plan.
c. We are all fundamentally related through consciousness. “All souls are one with the Oversoul.”
d. “God” has three major aspects and yet remains an indivisible Unity.
115. The third initiation sees a rather complete blending of the second and third aspects. Studying these four truths will show them related to one or other of these two aspects.
116. For the third degree initiate, the will aspect of divinity is only beginning to be a factual factor.
117. The Tibetan relates these four truths to “a spiritual perception of the Plan”. The sign Sagittarius precedes Capricorn—in which the third initiation is taken—(as Capricorn is the sign archetypally related to this initiation).
118. But one must see and perceive (Sagittarius) before life can be contacted in Capricorn.
Of that Life, we know nothing whatsoever. The contemplation of its significance belongs to Those Who can move at will within the "precincts of the Lord of Life"—in Shamballa itself.
119. Sixth degree initiates (Chohans) can “move” in this manner.
120. A beautiful phrase is given to describe Shamballa—the “precincts of the Lord of Life”. Sanat Kumara is called the “Lord of the World” and here we find Him titled the “Lord of Life”.
121. It becomes clear that the fullest possible realization of “Life” is not easily achieved (if at all achieved) on in the physical brain consciousness. Great Beings like the Buddha and the Christ have, it would seem, done so, but it eludes most.
All we can know about it is its lowest step. This enables us to study the impulse or instinct which enables all forms of life to function, which embodies the principles of responsiveness to contacts and to environment, and which embodies itself in the breath of life; this is also related to the air in some mysterious manner, and also to fire. More anent this subject it would be useless for me to say.
122. DK tries to convey something of the meaning of “Life” but senses the difficulty of His task. He notes the following life-related processes:
a. Impulse and Instinct (sustenance)
b. Responsiveness (life touches life)
c. The “Breath of Life” (animating all)
123. We are told that the “Breath of Life” is related to both air and fire. We cannot help but think of the gaseous plane (either the physical gaseous or the mental plane). The air we breathe is a gas, and the mental plane is related to fire especially (but also to air, for the mental plane is the gaseous plane of the cosmic physical plane).
124. The right use of the breath ignites fire. This we know from the practical world, but it is also an occult truth and is related to the efficacy of breathing exercises in stimulating the fires of the body.
2. There is also the door of the will. This is a penetrating power which relates Plan to Purpose and which has in it the faculty of coherent persistence.
125. The “will” as here described is not what we usually think.
126. It is said to be a penetrating power which, it seems, serves as a bridge between Plan and Purpose.
127. Plan is to be found on the manasic level and purpose on the atmic level. On a higher turn of the spiral, the atmic plane can also be related to the Divine Plan and the Purpose to the monadic level.
128. It seems that will is the intermediary between Plan and Purpose.
129. The “faculty of coherent persistence” is an arresting idea. It is not simply persistence, per se, but the kind of persistence which keeps the whole together. There can be a type of persistence which is divisive rather that promotive of coherence. The type of will here discussed includes the faculty of synthesis—for synthesis and coherence are closely related.
The reason for this persistence is that it is not dependent upon the content of the form—whether it is the form of an atom, of a man or of a planet—but upon a vital dynamic and immutable purpose, latent in the consciousness of the planetary Being Who, "having pervaded this entire universe with a fragment" of Himself, REMAINS—greater, more inscrutable and "firmer in intent" than any of His creations, even the most advanced and the closest to Him.
130. This is an extraordinary section, explaining the persistence found in the Divine Will.
131. When we exert what we call the “will”, the factor of persistence generated may be dependent upon many form-related factors. This is not the case with the will which facilitates entry into Shamballa via the “door of will”.
132. That will is rooted in Purpose and its nature and potency are divorced from form conditioning. Of this will we know practically nothing (if anything at all) for we are still very related to form—if not the form of the personality, then the form of the causal body.
133. To be practical, let us ask ourselves why we persist, if we do. What is the source of our persistence? Is our persistence rooted in “vital dynamic and immutable purpose?”
134. Something majestic and mysterious is said of our Planetary Logos. He is a being “more inscrutable and ‘firmer in intent’ than any of His creations—even those who are closest to Him”.
135. We note that a “universe” is the total creation of any being.
136. We could be speaking of the Planetary Logos proper, or we could (in line with the foregoing discussion) be speaking of Sanat Kumara Who is, it would seem, far greater than the Buddhas of Activity who are so closely associated with Him.
137. It is probable that the discussion relates to Sanat Kumara. The following quotes suggest this:
These two, related through manifestation, are in reality atma-buddhi, spirit-reason, dedicated for the term of the creative period to a simultaneous functioning; the first result of their relation is the appearance of that which will enable the Lord of the World to express His Own unknown inscrutable purpose. (TEV 65)
a. The unknown, unseen and unheard purpose of Sanat Kumara. (R&I 241)
Only those have clear perception of His divine purpose who do not belong to our earth humanity at all; these are the Lives who came with Him to this planet when He came, and Who remain with Him as "the prisoners of loving intention" until the last "weary pilgrim has found his way home."
138. We are speaking here of the 105 Kumaras (perhaps 108) Who came with Sanat Kumara at the dawn of humanity’s development.
139. Of these, the Buddhas of Activity are three. No doubt there are others, but many (if not most), we are told, have moved on, with their places taken by members of the Hierarchy drawn from those human beings who have achieved.
140. When thinking about the “Great Sacrifice” (Sanat Kumara) and, for that matter, of the principle of sacrifice, we see how love and will are closely interrelated in all truly sacrificial acts. When we are involved in the necessity of sacrifice, it would be valuable (on our own small scale) to regard ourselves as “prisoners of loving intention”, rather than simply as “prisoners” condemned to sacrifice. One can see that both love and will are missing from this last formulation.
This spiritual will is something of which humanity knows nothing; it is hidden and veiled by the self-will of the individual and the group will of the soul.
141. The term spiritual will is much discussed in esoteric circles, but it requires a facility in the use of atmic energy.
142. Self-will veils the spiritual will because the spiritual will cannot be expressed through the narrowness of selfishness and ahamkaric concern.
143. Group will veils the spiritual will because spiritual will is the will of the whole rather than the will of any part of the whole (such as a group).
Through both of these experiences the human being moves until his individual will is developed and grounded, focussed and reoriented, and his group will is unfolded so that it includes and swallows up the dedicated, conscious, individual will.
144. It is necessary to develop both individual and group will. We see the proper progression. There is no development of the spiritual will until the earlier two types of will have been developed.
a. Individual will must be developed, grounded, focussed and reoriented (towards the soul)
b. Group will is to be unfolded and is to include swallow up the dedicated, conscious individual will.
145. The term “swallowed up” is interesting. It means to “engulf”. Soul consciousness is spherical and considers the welfare of the group. It is not brittle and narrowly directed as the individual will so often is.
146. When group will supersedes the individual it is not to negate that will, but use it.
147. Every succeeding sphere envelopes (“swallows”) the preceding sphere and spheres.
When this fusion has taken place (at the third initiation) a [Page 141] great revelation unfolds itself, and for the first time the initiate senses and then contacts the universal will; from that moment the initiate says, "Father, not my will but Thine be done."
148. The “universal will” in this case is not the Will of the Universal Logos, but the Will of the Solar Logos, for the third initiation is first solar initiation.
149. The will of the monad (an aspect of the “universal will”) leads to complete self-abnegation.
Just a little of what that will includes may emerge as we study this seventh rule and some of the succeeding rules.
150. It is interesting that we are studying the seventh rule; the number seven places us in rapport (however tenuous that rapport) with the seventh plane whereon the Logoic Will expresses itself—not only the Will of the Planetary Logos but of the Solar Logos as that will affects the cosmic physical plane.
3. I can find no words to express the nature of the third door. Let us, in default of a better term, call it the door of the monadic sense of essential duality.
151. When a statement like this is given it must mean that this third door is related to the “Technique of Duality” and to the type of awareness which can be achieved through its use. (cf. EP II 378-391)
152. There is an essential and inescapable duality at the ROOT of all things, and it is known as the GREAT BREATH. It is only when we are monadically aware that we can begin to fathom the truth of this essential duality and then only in minutest measure.
153. In an interpretation “closer to home”, monadic awareness contains an understanding of spirit and matter that is factual and not theoretical (as it is for those who have not penetrated into Shamballa).
154. All dualities in cosmos are a reflection of the Spirit/Matter duality and it, itself, is a reflection of FUNDAMENTAL DUALITY of BE-NESS/BEING, or of NOTHING/Something.
Body and life, soul and personality, the Spiritual Triad and its expression, the Christ in incarnation—all these dualities have played their part.
155. The initiate has worked his way through many dualities before coming to the possibility of passing through three “Doors” into Shamballic realization and participation.
156. Is it not interesting that the “Christ in incarnation” is considered the expression of the Spiritual Triad? This means that the soul-infused personality (for the Christ is symbolically the soul) is the expression of the Spiritual Triad.
Man has passed from one expansion of consciousness to another. Now he comes to the final duality of spirit and matter, prior to their resolution into something to which the terms "isolated unity" and "universal synthesis" give only faint and inadequate clues.
157. The Tibetan has sometimes said that the term “isolated unity” is actually inadequate to describe the nature of the great experience to which it refers.
158. It is helpful, however, in considering the nature of “isolated unity” to equate it to the term “universal synthesis”. In this case, universality relates largely to the solar-systemic whole (with broader implications, of course). The fifth degree initiate stands in full awareness of the meaning of “isolated unity” and is beginning to become a solar-systemic being. Sanat Kumara, however, is a still greater example of One whose consciousness is characterized by isolated unity.
159. The sign Aquarius is also useful in opening the door to the sense of “universal synthesis” and interestingly, it is a sign in which a man may take his final incarnation and, thus, presumably become a Master.
To the development of this system of identification the initiate of the degree of Master of the Wisdom, and also (on a higher turn of the spiral) of the degree of the Christ, are focussing all Their efforts.
160. All of our spiritual progress is part of a “system of identification” (of which the Christ is the foremost example—accessible to us.)
161. It is hard for us to fathom these achievements, but as the heart and heart in the head are stimulated, some grasp becomes more possible. Realizations pertaining to the heart in the head are in resonance with realizations produced earlier in the heart center.
Up to the fourth initiation, the term "system of expansions" would seem illuminating; after that great initiation, the term "system of identification" would appear more appropriate.
162. DK is attempting to discriminate between two systems of spiritual development: one of them (the first) relates to consciousness and the second to life.
163. There comes a time when one seeks the deepest possible interiority, and thus, reality. Simply expanding into greater and greater fields of awareness will not suffice. One must consciously become the things he seeks to know. Do we sense the difference?
164. Expansions of consciousness will always be possible. The Planetary Logos is constantly expanding His consciousness and this is true for greater Beings still—such as the Solar Logos and various Cosmic Logoi of all grades.
165. Expanse however, will not suffice to reveal the “Mystery of Life”, and at a certain point in human evolution, it is the pursuit of this Mystery which becomes paramount.
166. Probably each level of life has a parallel; analogously, a Planetary Logos or Solar Logos must also reach the point is its development when expansions must give way to identifications. We can know nothing about such matters except that, by analogy, they should exist. Our task is to become on intimate terms with life.
When the initiate has passed through the three doors, symbolically speaking, he then faces all life, all events, all pre-determinations, all wisdom, all activity and all that the future may hold of service and progress from the angle of the pure reason (infallible and immutable), of true spiritual will (completely identified with the purpose of the planetary Logos), and of the highest possible focussed relation.
167. We are discussing the three doors into Shamballa.
168. All that life may bring and all that may be faced is approached from three perspectives:
a. From the angle of pure reason. This reason we are told is “infallible and immutable”. It is true revelation and unobscured by the reasoning mind.
b. From the angle of the spiritual will. This will is completely identified with the purpose of the Planetary Logos. When we wonder whether we are functioning under the inspiration of the spiritual will, we must ask the degree of our understanding of the purpose of the Planetary Logos. If our understanding is minimal, our expression of the true spiritual will is also, to a degree, minimal.
c. From the angle of the “highest possible focussed relation”. That highest relation is the relation between Spirit and Matter (as best we can conceive it—and our first meaningful conception must be microcosmic.)
The mystery of relationship becomes revealed to him.
169. Since it is a mystery we can hardly discuss it in the terms of the concrete mind. Might we say that in the revelation of the “mystery of relationship” the relations of the many in the One become somewhat disclosed?
170. This mystery must also be related to the mystery concealed in the second letter of the Sacred Word—AUM. In the “U”, that which is apparently separated, and subject to polarity must be joined below—as the configuration of the letter shows. We have a manifested unification of duality.
Then the entire scheme of evolution and of the intention of the One in Whom he lives and moves and has his being becomes clear to him; he has no more to learn within this planetary scheme;
171. The “One in Whom we live and move and have our being” is, from this perspective, the Planetary Logos.
172. We can see that this must be a very advanced stage of evolution, for in our planetary scheme there are many globes and chains, each with their own types of knowledge.
173. One is also given pause to reflect about ‘globe Shamballas’, ‘chain Shamballas’ and ‘scheme Shamballas’. Shamballa, as we usually consider it, relates to our fourth globe (on the fourth chain) to which Sanat Kumara ‘came’, ages ago, establishing this highest planetary center.
he has become universal in his attitude to all forms of life, and is also identified with the "isolated unity" of Sanat Kumara.
174. The high initiate who has passed through the doors into Shamballa has achieved
a. Universality “in his attitude to all forms of life”. He sees them, therefore, “under the aspect of Eternity” and in relation to Wholeness.
b. The “isolated unity” of Sanat Kumara. Interestingly, this statement suggests that Sanat Kumara is the greatest example upon our planet on one living in a state of isolated unity.
c. In short, such an initiate having passed through the three doors is beginning truly to live more deeply and in far larger terms than heretofore.
Few of the great Lives Who form the inner group of the Council Chamber at Shamballa are now of [Page 142] greater advancement than he;
175. The “he” in this context is the advancing initiate who has passed through the three doors into Shamballa.
the "Supernal Three," the "Radiant Seven," the "Lives embodying the forty-nine Fires," the "Buddhas of Activity," and certain "Eternal Spirits" from such centres of dynamic spiritual life as Sirius, or from the constellation which at any one time forms a triangle with our Sun and Sirius" and a Representative from Venus are of greater—far greater—advancement.
176. This is the foremost tabulation in our Teaching of those who are ‘residents’ of Shamballa.
177. In this tabulation the ‘Buddhas of Activity” are distinguished from the “Supernal Three”. It can be questioned whether the “Supernal Three” are the three “Esoteric Kumaras”. We must also find place for representatives of the Lords of Karma supervising karmic developments on our planet.
178. The “Radiant Seven” are the “Seven Spirits before the Throne” (Ray Lords) considered in terms of our globe. There are obviously chain correspondences and scheme correspondences, and the lower correspondences may be considered emanations of the higher. There is no way to understand the higher Buddhas unless the theory of emanation is understood.
179. The “Eternal Spirits” from such centers as Sirius may be Karmic Lords, or may (we do not know) have other functions.
180. A potent occult hint is here given: There is a constellation which at any one times forms a triangle with our Sun and Sirius. Two constellations most easily related to our Sun and Sirius are Gemini (a ray two constellation—at this time) and Libra (at this time a primarily ray three constellation). Both however have relations to both the second and third rays. With Sirius and our Sun, Sol, these two constellations transmit the energy which brings about the fusion of the dualities.
181. May it be that the constellation ruling the sign of the zodiac through which our Sun, itself, is passing, is that particular constellation during any particular period of time? Just as the Earth is related every 2160 years to a particular zodiacal constellation (due to the precession of the equinoxes), and just as the Earth is also related to a particular zodiacal constellation for a 25,000 year period probably related to the Great Platonic Year (of approximately 25,000 earth years), so the Sun, as well (in its journey around the Pleiades of 250,000 years) may periodically come into relation with different ones of the zodiacal constellations. The astronomy of such a cycle is by no means worked out satisfactorily, and so the whole matter must remain for the present speculative. The 250,000 cycle of our Sun in relation to the Pleiades is given in the Teaching.
182. But because these constellational representatives in Shamballa are focussed in the earthly Shamballa, the constellation in question probably has something to do with the Earth and its cycles—either the lesser precessional cycle or the greater Platonic Year.
183. The important thing to realize is that the great Beings in our solar system and within our local cosmos have their representatives in Shamballa. A great Law in Shamballa is the Law of Assembly, and it is the expressions of these great energies which are assembled for the purposes of the evolution of our planet.
Otherwise, all initiates of the sixth degree, and a few of the Masters Who have undergone specialised training because They are upon the first Ray of Will or Power (the ray conditioning Shamballa itself), form part of the Great Council.
184. The innermost sanctum of the Great Council consists of Sanat Kumara and the three Buddhas of Activity.
185. Here we learn that the Great Council is also to be considered more broadly, with all members of Shamballa participating.
186. We are speaking of the relative status of the initiate who has penetrated the three doors. Sixth degree initiates and some Masters upon the first ray are still in advance of him as are, of course, the still more supernal Lives gathered closer to Sanat Kumara.
187. It is clear that not all Masters are members of Shamballa, but only those who have undergone specialized training and are upon the first ray.
188. This entire paragraph has to be read very carefully as it is easy to make mistakes in understanding.
Many Masters and Chohans, however, after serving upon the planet in various capacities, working with the Law of Evolution, pass out of our planetary life altogether.
189. It is a truism in occultism that at Master, after serving our planet in various capacities, may pass out of our planetary life altogether (unless retained for the purposes of Earth Service).
190. Here we learn that this is also true of Chohans. Apparently there are Chohans, having chosen (or been chosen for) the Path of Earth Service who do not remain with the planet for their continued development through other and higher initiations, but pass beyond our planetary life.
191. Other Chohans, it would seem, remain with our planet and perhaps take the eighth and ninth initiations on our planet (which is said to be a feat of profound difficulty). We should remember that the term “Chohan” refers also to initiates of the seventh degree.
A Master wields the law in the three worlds, whilst a Chohan of the sixth initiation wields the law in the chain on all levels; a Chohan of the seventh initiation wields the law in the solar system. (IHS 90)
192. There is, however, a possibility that the term “Chohan” may be generic and may refer to initiates of the eighth and ninth degree as well. There seems, however, to be no indication in the texts whether or not this may be so. We are, however, told of “Chohans of high degree” (TCF 1085) and we wonder, how high.
All the above information concerning the Lives which are far in advance of the disciples of the world contains little of moment for you, except in so far as it falls into a diagrammatic pattern of our planetary life and purpose, and enabling you, therefore, to get a faint glimpse of a synthetic theme and purpose to which all evolving lives must and will eventually conform.
193. Master DK is inspiring in us a sense of synthetic vision. The information, though fascinating, is not of immediately practical utility to us, but it helps us understand more clearly the “diagrammatic pattern of our planetary life and purpose”.
194. The attainment of synthetic understanding is of paramount importance for the advanced disciple and initiate.
195. Through the vision presented by Master DK some greater sense of the enveloping synthesis is to be gained, and this is certainly of esoteric value, altering the quality, scope and depth of our consciousness.
Dear Brothers and Sisters,
We are into high matters are we not? While they are “over our heads”, the heart and heart in the head may fathom something of real usefulness to the universalization of our consciousness.
In Light, Love, and Power
Michael (and Stefan)