Commentary 46: DINA II Studies
Taurus FMN/SFF 2007
LAWS-Living Ageless
PART VI
In my last
instruction to you I dealt with some aspects of the new approach to
discipleship and to initiation; it is essential that the old
concepts—profoundly useful in their day—should be forgotten and the newer
methods and techniques should be substituted.
1.
This was written some sixty year ago; if it was essential then that
new methods of approach to discipleship and initiation be substituted for old,
how much moreso is it now!
2.
Yet, one can wonder whether this substitution has taken place in
any measurable degree. The fact that the Hierarchy did not externalize in the
20th century (and there was certainly the suggestion that it might)
has perhaps placed the needed acts of substation somewhat “on hold”.
This is now
necessary on account of the surprising
unfoldment of the human consciousness during the past twenty-five
years.
3.
DK is speaking approximately of the years 1920-1945. To whom was
the unfoldment “surprising”? It appears that it was so to the Hierarchy.
The steps taken at the Conclave in
Shamballa in 1925 (based on tentative conclusion at the previous centennial
Conclave) and the pressures exerted by the Hierarchy have proved most
successful, and out of the chaos of the world war (precipitated by humanity
itself) there is developing a structure of truth and a paralleling
responsiveness of the human mechanism which guarantees the perpetuation and the
rapid unfoldment of the next stage of the teaching of the Ageless Wisdom.
4.
We may presume that by “the world war”, DK means the combined
conflicts of WWI and WWII considered as
one.
5.
We may wish to note that the centennial Conclaves are held “in
Shamballa”. From one perspective, we can view Shamballa as the four etheric
levels of the cosmic physical plane.
6.
One presumes that provisions are made so that those Masters Who are not permanent members of Shamballa can participate.
7.
We note, as well, that humanity seems to be responsible for
precipitating its own wars. Certainly they are not forced upon humanity by
Hierarchy.
I used a phrase
in my last instruction to which I would like to call your attention. I spoke of
the coming ability of mankind to "share in the great hierarchical task
of illuminating, precipitating and
lifting." These words signify far more than their obvious meaning,
and I would like somewhat to elucidate.
8.
We are given three words which characterize the redemptive
hierarchical processes in which humanity may soon participate: illuminating,
precipitating and lifting. DK is alerting us to the necessity of being
aware of the more occult meanings of these terms.
Men are apt to
think that the entire objective of the work of the Hierarchy is to find and
admit men into hierarchical contact. It is that minor phase of hierarchical
activity which appears paramount in your consciousness; is it not so? Your
main hope is that as you unfold your latent possibilities, you will be able to
help others to do the same.
9.
DK is pointing out the limitations in our point of view. There
seems nothing basically wrong with these objectives, yet from the wider
perspective they are limited.
10.
That the objective of entering the Hierarchy seems the primary
objective of so many disciples reveals their continuing self-centeredness.
This is indeed a
worthy thought, but is nevertheless based entirely on misapprehension. Let me, therefore, throw light upon the matter by quoting the
Old Commentary:
11.
Ever the Master widens our point of view, often when we least
expect that it needs widening.
"When
light illuminates the minds of men and stirs [Page 315] the secret light
within all other forms, then the One in Whom we live reveals
His hidden, secret lighted Will.
12.
We seem to see that the illumination of humanity will occur
simultaneously with the illumination of the other kingdoms in nature. This
illumination is presently in process. The stirring of the “secret light” with
the mineral kingdom can be noticed and runs parallel to the illumination of
human minds. The two are closely interrelated.
13.
This process will, it seems, evoke the revelation of the Will of
Sanat Kumara—the “One in Whom we live”. In this
context, we would be considering Sanat Kumara as the Planetary Logos (as
sometimes He can be considered).
14.
This section from the Old
Commentary points to the greater meaning of the term “illuminating” to
which DK referred.
"When the
purpose of the Lords of Karma can find no more to do, and all the weaving
and close-related plans are all worked out, then the One in Whom we live
can say: `Well done! Naught but the beautiful remains.'
15.
From all the conflict involved in our earthly process, the purpose
is the emergence of “naught but the beautiful”.
16.
We see how so much that is produced by the third ray (all the
“weaving and close-related plans”) must be worked out before the Lords of Karma
can find no more to do. This will not occur for Ages, but in the completion of
the process humanity is involved. Can we, even today, see the outlines of a
greater beauty emerging? The 20th century has been a time of great
karmic consequence for humanity.
17.
This section from the Old
Commentary points, perhaps, to the greater meaning of the term
“precipitating” which relates, apparently, to the precipitation of karma which,
once precipitated, reveals the inherent beauty of the Plan.
"When the
lowest of the low, the densest of the dense, and the highest of the high have
all been lifted through the little wills of men, then can the One in
Whom we live raise into radiating light the vivid lighted ball of Earth, and
then another greater Voice can say to Him: `Well done! Move on. Light
shines.'"
18.
Here we have described in symbolic terms the consummation of the
planetary process. The “One in Whom we live” is the
Planetary Logos and the “greater Voice” belongs (it is reasonable to infer) to
the Solar Logos.
19.
In the light that will shine through and from the “lighted ball of
Earth”, a still greater solar Light
shall be seen.
20.
We note that not only must the “lowest of the low [and] the densest
of the dense” be lifted but so must “the highest of the high”, for these
spiritual strata are but relative in their ‘altitude’, and all is low compared
to the greater points of tension yet to be achieved.
21.
We can see the extraordinary processes in which humanity will be
able to participate—far beyond the service presently anticipated.
22.
These three objectives present a much broader view of hierarchical
intention than the intention simply to admit human beings into the ranks o the
Hierarchy.
You will note
that the emphasis in these words is placed upon human accomplishment and not
upon what the Hierarchy does for man. When
men achieve illumination, intelligently precipitate the karmic quota of their
time, and lift the subhuman kingdoms (with its reflex activity of lifting the
Highest simultaneously), then they can and then they do share in the work of
the Hierarchy.
23.
Here there is a completely clear presentation of what it means to
illumine, precipitate and lift:
24.
It is clear that humanity is being invited (as it fulfills
requirements) to participate in the hierarchical task of planetary redemption.
25.
Another way of saying this is that humanity is entering the fifth
kingdom of nature and will function as that greater kingdom functions.
That cycle of
sharing
26.
I.e., sharing in the hierarchical work…
has seemed for aeons
too far away to be considered; when, however, humanity precipitated the war,
they automatically and somewhat surprisingly brought the final achievement much
nearer.
27.
We see how through travail and great suffering the pace of human
unfoldment can be greatly accelerated.
28.
Is it suggested that it was not expected that humanity would
precipitate such a war?
29.
Can the precipitation of the war have indicated that a new phase of
the will was becoming active in
humanity?
The
illumination of men's minds will rapidly follow. The process of lifting the subhuman
kingdoms has been amazingly forwarded by science—the crowning accomplishment of which was the fission of the atom and
the penetration of the "spiritual interfering" aspect of the human
spirit into the very depths of the mineral world. Ponder on this.
30.
All three developments are well in process. The precipitation of
karma is utterly apparent. The growing illumination is seen by all who have
eyes to see.
31.
DK speaks highly (though obliquely) of the work of the fifth ray
Ashram which achieved the “fission of the atom”. It also achieved a degree of
“spiritual interfering” into the very depths of the mineral world. We are told
that radioactivity is the result of an intense stimulation of the “central
electrical life”. Can it be that through the labors of the fifth ray Ashram,
the Spirit of man penetrated to the very depths of matter and that the intense
stimulation of the “central electrical life” of the atom and the release of
immense energy through atomic fission are evidence of this penetration?
32.
We have learned elsewhere that the successful “penetration of the
‘spiritual interfering’ aspect of the human spirit into the very depths of the
mineral world” was unsuspected by Hierarchy which anticipated that such an
‘interference’ would occur in the Age of Capricorn.
33.
Perhaps the release of atomic energy by humanity has been an act of Spirit—the Sprit of man reaching
into the Spirit aspect of matter.
34.
This work has the stamp of Vulcan and Uranus upon it—both planets of
the will and closely associated with
the Spirit aspect of man.
35.
No wonder we are told that developments have occurred along these
lines which were not expected until the far more material Age of Capricorn!
36.
Just as former retardations (slowing the progress of the race of
men) may not have been foreseen (in ancient Moon-chain days), so new
accelerations to balance those retardations have apparently occurred in a
surprising manner.
Therefore, if
you could see things as they truly exist in the world of today and view them in
their true perspective (and this—as far as you are concerned—is from the angle
of the Master), you would know that a great step has been taken towards:
37.
We are constantly faced with the limitations of our own
consciousness. The wonder of the Teaching we are receiving is that it truly
comes from one of the Great Ones Whose purview is so
much greater than our own.
38.
Master DK reports of an encouraging vision revealed from His point
of view.
39.
DK hints that a really “true perspective” cannot be achieved even
by a Master, but that (for the purposes of humanity) a Master’s perspective is
of sufficient clarity to be considered “true”.
1.
The institution of more rapid initiation, and that in group form.
40.
This will be the new method of initiation (i.e., group initiation) and it is already
underway even if we have some difficulty detecting the workings of the process.
[Page 316]
2. The possession
of a much closer and a more widespread contact between the Hierarchy and
humanity.
41.
The emergence of the Teaching given by Master DK is a signal that
this development has occurred.
3. The
revelation of the true significance of initiation.
42.
There were so many glamors and misconceptions. The work of Master
DK has set straight much that has been in error.
This true
significance lies still behind the curtain of that which veils the ultimate
truth. The great secrets of Sanat Kumara are there to be found in due time,
and the truth anent initiation is one of them.
43.
Where is this “curtain” to be found?
44.
If we examine the four greater Veils found in Chapter X of The Rays and the Initiations (pp.
199—200), I think we shall find that the Veil in question is Veil III:
VEIL III. That mysterious blindness
which overwhelms the initiate when—as the Embodiment of all the forces of the
Spiritual Triad—He faces the Monad and is impelled forward by the
"devastating Will" of the first aspect. Of this I may not write. It concerns the sixth and seventh
initiations. (R&I 199)
45.
We will also remember that the deeper Purposes of Sanat Kumara are
discussed beginning p. 241 of R&I, and should be reviewed in light of the
foregoing section.
46.
Apparently our conceptions of the meaning of initiation are nothing
like its real meaning and purpose. We ascend through by climbing a ladder of lessening
illusions.
47.
‘Where’ is ultimate truth to be found? This is for us an
unanswerable question. As far as humanity is presently concerned, we may speak
of ultimate truth in terms of Shamballa which has its ‘location’, especially,
on the higher two levels of the cosmic physical plane—the ‘home’ of Sanat
Kumara and of the Monads.
When the
Hierarchy withdrew behind the separating curtain in Atlantean times,
48.
There is a curtain or veil which separates the Inner Council
Chamber from the Hierarchy and, also, a curtain or veil which separates the
Hierarchy from humanity.
49.
We might say that the kind of “separating curtain” here discussed
is deliberately created, both for the protection of Hierarchy and humanity.
50.
The ‘curtain’ which separates Shamballa from Hierarchy is likely
found on the highest levels of the cosmic physical plane (perhaps between the
atmic and monadic planes, or between the monadic and logoic planes).
51.
The ‘curtain’ which separates ordinary humanity from Hierarchy may
be considered the division between the lower four sub-planes of the systemic
mental plane and the higher three sub-planes.
52.
There is another ‘curtain’ separating the causal field from the
triadal, and also the rupa levels of the Solar Logos’ expression from the arupa
levels (beginning with the buddhic plane).
it marked the beginning of an interlude
of darkness, of aridity and a cycle of "blank abstraction," which
persisted in its crudest form until 1425 A.D.,
53.
That “interlude of darkness” still continues but not in its crudest form. It is now an ‘interlude of
lessening darkness’.
54.
In an arid interlude consciousness cannot grow as when it is
nourished by light, love and wisdom.
55.
Why 1425? May we say that the Renaissance arose because the
Hierarchy took steps to end the “interlude of darkness”?
and since then has sensibly
lightened until we reached the year 1925.
56.
The term “sensibly lightened” suggests that the growing light between
1425 and 1925 has been perceptible.
57.
It is significant that the great ray of intellect—the third
ray—began its recent racial cycle in the year 1425.
It became possible for the Hierarchy itself
to regard the necessity for reorientation and the imminence of the revelation
of the first secret—the secret of initiation.
58.
Hierarchy thinks in terms of what we consider long cycles. The
revelation of the secret of initiation was (in 1425 and years following) considered
immanent, but only today is that secret in process of wide-spread revelation.
59.
The reorientation of Hierarchy was dual—towards humanity and
towards Shamballa.
Note well what
I say here. Humanity had reached a stage where it could do the
"abstracting" itself, and could eventually and
by sheer force of the spiritual will wrest the secrets
from the custody of the Guardians behind the veil.
60.
In some measure humanity had become ready to “take the
61.
When humanity gains such invocative power, it is not permissible
for Hierarchy to evade humanity’s demand.
This presented
the Hierarchy with another problem. How could this be permitted with safety
so that, in its avidity for pure truth, humanity could be simultaneously
trusted?
62.
The problem remains to this day and is especially acute in relation
to the secrets of atomic energy.
Revelation brings responsibility, and
ofttimes danger.
63.
We are precisely at the danger point. Immense destructive power is
now in the hands of an immature humanity.
Men, as
individuals, can grasp certain of these truths of initiation and use them for
themselves with impunity, but their
revelation to the unready might involve serious risks.
64.
It is not generally appreciated how many lifetimes of development
may separate one human being from another. Evolutionary gains are ‘hardly won’
and the necessary training period cannot be unduly hastened.
65.
We can see the protective nature of one of the aspects of “occult
silence”.
It was
therefore decided that a truer picture of the nature of discipleship should be
imparted to the waiting aspirant,
the misunderstood principle of occult obedience should be
"soft-pedalled" (if I may use such a word), and men should be set
"free for penetration"—as it is called—and be taught the needed
reticence through testing and experience.
66.
An educational process was undertaken.
67.
The Age of Pisces was in some respects the ‘Age of Faith and
Obedience’. A more independent type of disciple needed to be cultivated. The
principle of “occult obedience” had been misunderstood—understood in an authoritarian
manner.
68.
Reticence is always needed in relation to occult matters, but
should that reticence be imposed or should it be learned “through testing and
experience”? The latter approach was chosen.
69.
Humanity was liberated to ‘test its mettle’. Increasingly this will
be the way as humanity’s maturity is recognized.
It is
interesting to note that the cycle now being inaugurated in the world is that
of "Growth through Sharing,"
70.
This is clearly an Aquarian modality—Aquarius, the sign of sharing.
The esoteric ruler of Aquarius, Jupiter, is also suggested, as Jupiter is the planet
of growth.
and that advanced
humanity can now share the work,
71.
Advanced humanity is the humanity that can respond to the esoteric
rulers of the signs.
the responsibility and
the trained reticence of the Hierarchy,
72.
Let us tabulate that in which humanity can share:
73.
“Trained reticence” is an interesting term as it suggests a
reticence that is completely in control and well adapted to all circumstances. It
is not the reticence of cowardice or ignorance. Trained reticence and occult
silence go hand in hand.
whilst paralleling
this and simultaneously, the mass of men are [Page 317] learning the lessons of
economic sharing; and, my brothers,
in this lies the sole hope of the world.
74.
This is a lesson which has not been learnt. Gross economic
inequality is a breeding ground for war. It almost seems as if humanity must be
forced into sharing as a last resort for survival. Perhaps, Saturn, in relation
to Aquarius will do the forcing.
75.
If economic sharing cannot be instituted, perhaps the sharing of
evil karmic results (generated by mistreatment of the global environment) will
be substituted. It will still be sharing—the
“Ancient Law of Evil Sharing” (EH 30).
Every
initiation to which disciples are admitted permits this closer occult sharing
in the hierarchical life.
76.
We have here the prescription for the “Life more Abundant”.
This involves,
for advanced humanity, a noticeable
increase in vitality and in vital tension and potency.
77.
This increase in vital tension and potency is the result of the
great stimulation to which more advanced people are subjected. Can people
rightly handle the stimulation—this is the question.
Its
reflection among the masses is shown in the constant demand for speed and in
the enormous speeding up of the life of mankind in every department of living. This
speeding up synchronises with the increasing readiness of disciples everywhere
for initiation—according to their status and developed ability.
78.
We read of the speeding up of time, of individual and racial accomplishment
(for good or evil) of far more in a shorter period of time. The Mayan
Prophesies have something of great interest to say
about this “speeding up”.
79.
The problem of overstimulation accompanies the problem of
ever-increasing speed. Subconsciously, people feel the urgency (and
opportunity) of the times. They demand the more be achieved in a time shorter
than ever thought possible. They realize, for the most part subconsciously,
that “the hour is now” and that such
a moment of acceleration may not soon come again.
80.
Disciples, especially, should be ready to seize the opportunity
presented by the years 1965-2025—the Period of the Forerunner.
The difference,
brother of mine, between the past and the present readiness lies in the fact
that in the past this readiness was a purely individual matter; today
it is something which is closely related
to a man's group, and the individual aspect is of secondary importance.
81.
This is why it is so important for modern spiritual groups to
succeed and to realize when they are failing to so do so that they may avert
failure.
82.
As we examine today’s spiritual and esoteric groups, what is our
assessment? Are they succeeding or failing and why? Or are we not in a position
to determine the question?
83.
Surely a deepening sense of group responsibility will be awakened
by these thoughts.
As time and
speed increase in importance for the masses of men, the disciple (ready for initiation) regards his personal
advancement upon the Path as of less importance than his developed capacity to
serve his fellowmen, serving them through the group with which he may be
affiliated and to which he may be drawn.
84.
Here is a vital statement. A sense of urgency and the realization
that greater speed is now possible could increase in the average human being
the sense of ambition. This is not allowed in the disciple. The true disciple
will withdraw his “application and forget it has been made” in the attempt to
aid his fellow human beings. If he succeeds in this, his fitness for initiation
will grow rapidly.
85.
Ambition is for those who are still personality centered. The
disciple, having fulfilled most personality desires and intentions, understands
them as completely secondary to the opportunity for successful service which
today’s uniquely stressful conditions bring.
For the
disciple facing the first two initiations, this group will be some exoteric
body of men who claim his allegiance and in which he learns group cooperation
and methods of working;
86.
Here we learn one of the means of distinguishing the disciple in
the relatively early stages of training from the advanced disciple.
87.
The attitude of the advanced disciple is increasingly esoteric.
for the more advanced
disciple, it is the Ashram and direct service under the instigation of some
Master.
88.
It is the Ashram which claims the allegiance of the advanced
disciple and not, specifically, an exoteric group, though he may certainly work
through such a group or groups.
89.
The average disciple learns from the “exoteric body of men who
claim his allegiance”. The advanced disciple learns from the Ashram.
I have in the
above paragraphs given you a number of ideas which, though not new in their
stating, are new in their reference. This is of importance for you to
remember—or discover?
90.
A familiar subject re-presented from fresh angles of vision can
prove illuminating. Have we been at all illumined through our reading of the foregoing?
The significance of sharing and the
relation of spiritual development to speed are points of importance to
emphasise. Much
that I have said above has a close connection with the hint given on pages
302-3. I suggest that you look it up.
91.
There are several hints given on pp. 302-303 of DINA II. Perhaps
the following hint emphasizing the will fits well with the information given in
this section:
2.
That human planning and thinking, as the future is faced, are the first
indications in the history of mankind of the emergence of the will aspect. Can
you answer the question: Why is this indicated? (DINA II 302)
92.
The sacrifice entailed in sharing and the increased inner pressure
which works out as the demand for speed are both evidences of the emergence of
the will aspect.
ON HINTS
I have
continually laid the emphasis upon the need of [Page 318] disciples to think
esoterically, and this is perhaps the most difficult demand that I can make
upon you.
93.
We may think that we think esoterically, but this would involve the
relatively completed antahkarana and a facility for abstract-intuitive thought
which is rare to find.
A
consideration of these hints should teach you much, for they are not what they seem upon superficial reading, and the effort to understand and to
interpret should lead you far on your way towards "occult thinking."
94.
A hint takes us ever into the new by means of uncharted paths. How shall we learn to enter the worlds of meaning,
significance, being and cause?
95.
No truly occult thinker is superficial in his thought; we are being
warned against superficiality of thought. Perhaps a superficial approach is our
first and almost instinctive approach. Caution is advised.
The Masters do
not convey teaching through the medium of hints which could be safely given in
a more open form.
96.
To do so would be against the Law of Economy.
They have no
intention at any time to be mysterious or to hold back teaching from the
enquirer.
97.
Only superficiality of thought and the inability to understand what
may lie concealed in a hint could lead to such an erroneous conclusion.
98.
Surrounding our teaching is a misapprehension we might call “the
glamor of the mysterious”. It is corrected by a clear mind capable of common
sense.
Their method
is, in reality, threefold:
99.
We are speaking of the method of imparting the Teaching.
1. The
presentation of those truths which obviously grow out of a
recognition of truths already presented. There is here usually a close adherence to the esoteric teaching of
the time, and this method is essentially a linking presentation.
100.
The powers of Saturn and Mercury are here involved. Saturn provides
continuity and Mercury the “linking presentation”.
101.
The Masters in Their general presentation do not seek to be
radically Uranian—to cause shock and awe. This would only stimulate credulity
and an unbalanced love of the sensational. It would also disrupt a necessary
access to that which is of established value.
102.
The valuable teaching of the past is not to be discarded. The
bridging of the fourth ray (under Mercury) is to be utilized. In this way no
dangerous gaps or breaks appear in the sequence of the teaching. Why throw away
that which is of value? The Masters ever work for the “preservation of values”
(a first ray approach).
2. Occasionally
(usually once in a century after Their Conclave at the close of the first
quarter) there is the imparting of a more advanced body of teaching.
103.
It is not always the case. It was so during the 20th
century and will be so (so we are told) in the 21st century as well.
104.
I think we can all see the Teaching that came through Alice A.
Bailey in this light.
105.
The Teaching had begun in 1919 but an entirely more advanced
presentation appeared in 1925 with the publishing of A Treatise on Cosmic Fire.
This teaching
will only be recognised by a few of the foremost disciples in the world;
106.
Will this be the case with the Teaching in the 21st
century? Let us hope that sufficient numbers of disciples will be trained for
more rapid recognition.
107.
Still, the number of serious, esoteric disciples in today’s world
is relatively small. Can their number be increased significantly by 2025?
it will, however,
prove to be the ordinary form of occult teaching during the next developing
cycle. It is this type of work which I have been endeavouring to do with the
aid of A.A.B.
108.
Has “the next developing cycle” already occurred? Has the Teaching
which the Tibetan provided through AAB become the “ordinary form of occult
teaching”, or are we speaking of future developments?
109.
There are still many who think the AAB work is difficult if not
impenetrable, so much remains to be done to promote its wider assimilation.
3. There is also the teaching which is
definitely given within the Ashram, and which is not, at the time when the
other two forms are prevalent, reduced to writing;
110.
To discern this manner of teaching requires a conscious ashramic
affiliation and a reliable intuition. This type of teaching is of a far more
esoteric nature.
111.
We remember that, essentially, an Ashram is “the state of mind of a
spiritual group. It is a point of united thought; it is a centre for the
clarification of the vision and not of physical plane methods of work.” (DINA I
707) It is a certain point of tension and reflects a certain ray quality. It is
important that we de-materialize our
conceptions of the nature of an Ashram.
112.
Hence, in the right “state of mind” or at a sufficient “point of
tension”, one can receive “teaching which is definitely given within the
Ashram” by those who successfully sustain that state of mind or point of
tension.
it will find its way
out into expression as need arises and as opportunity is offered to the
disciples who are its custodians.
113.
Yes—if it is given, it must at length be appropriately be
expressed, but it is not for popular, text-book consumption.
Its
presentation is dependent upon the unfoldment—rapid or slow—of the lesser
disciples of the world.
114.
This is a most interesting statement and one of great importance.
The lesser disciples evoke expression of the inner ashramic teaching from the more
advanced disciples who are the custodians of that teaching. The advanced
disciple is not allowed to come forth with it unless there is a demonstrated
need for it. The demonstrated need (demonstrated through the lesser disciples)
will call the deeper teaching forth. Otherwise, there would be the imposition
of that which was premature and incapable of assimilation.
All these three
methods are in use at this present time.
115.
The three methods could be summarized as characterized by:
a.
Presenting the teaching in such as way as to respect occult
continuity
b.
Release of more advanced teaching perhaps once in a century
c.
The impartation and evocation of internal ashramic teaching
As a man
progresses nearer and nearer to his goal, he finds himself beginning to realise
that the entire technique of this
unfoldment consists of a sequence of revelations which are induced
by his recognition of subjective significances which are of a nature entirely
different to the usual and apparent meanings.
116.
As man approaches nearer and nearer to his goal his intuition is
rapidly awakening. He is being taught from within—‘in-tuition’.
117.
The method of teaching cannot be reduced to written form. He simply
recognizes relationships and significances which previously escaped his
attention.
118.
That which is revealed is of a far greater depth than that which he
had learned in a more conventional manner.
119.
One must remain alert to the presence of the Inner Teacher and the
often wordless ways in which the Teaching is communicated.
120.
There is an old saying given in A
Treatise on White Magic: “Keep silence and the light will enter in.” (TWM
474)
121.
In this method of teaching, the ‘heart’ is very active. The realm
of pure reason is entered yet the teaching occurs through a process other than,
and far more immediate than, reasoning
as usually understood.
In the olden days, as you well know, [Page
319] the Master would say to a disciple: "Here
is a hint" and, having stated it, He would proceed to enjoin
upon His disciple the necessity to withdraw and search for the true meaning
until he found it; then, and only then, could he return for a consequent new
hint.
122.
This technique, we can understand, had great value, but in these
more rapid and synthetic times is rarely used.
123.
The imparted hint was meant to evoke the disciple’s intuition. When
he returned to the Master with the result of his ponderings, presumably he
would have travelled somewhat further along the Path of Re-cognition.
Today, this
method is no longer being used, and this change constitutes one of the modes of
training the disciples of the New Age. The
modern disciple has to recognise the hint which is related to his point in
consciousness and which is to be found in the mass of instruction made
available for his use.
He has to seek for the—to him—most
deeply esoteric statement he encounters in the current teaching; from this
isolated hint he has to abstract the significance, after removing it from its
context; later, he must learn and profit from its meaning.
124.
One cannot emphasize too strongly the value of the method just
presented.
125.
Let us tabulate the procedure:
a.
The disciple recognizes in the mass of material he is studying a
deeply esoteric statement which he takes as a hint
b.
He extracts from its context that which he recognizes as the hint
c.
He abstracts the significance of the extracted hint
d.
He learns to profit from the meaning of the hint he has extracted
126.
This new method places great weight on the disciple’s enhanced
powers of recognition and on his ability to proceed with the development of the
extracted hint—on his own.
127.
This method calls for a new way of reading the occult teaching
which has bee presented to us; we are called to a new measure of alertness. We
read in a manner increasingly alert to implications. May we call this method of
reading, “Spiritual Reading”, and may we relate it to the siddhi called
“Spiritual Discernment” (related to the third sub-plane of the mental plane)?
128.
It seems impossible to follow hints without the utilization of the
powers of Mercury. We learn to read utilizing a deeper aspect of the Mercurial
consciousness—that which connects to the buddhic realm.
The hints given at this stage are
related to the theme of revelation, or they concern themselves with the
techniques which make revelation possible.
129.
DK is alerting us to the nature of the hints which we may find
imbedded in the material now being presented.
130.
As progressive revelations make initiation possible, the hints
being imparted (if rightly recognized and developed) will throw light upon the
Path of Initiation.
The hint, for
instance, with which you can work until you receive the next sequence of teaching is contained in this paragraph and the one above; you can discover it if you take each
phrase, release your intuition and seek for meaning and significance related to
the possibility of revelation.
131.
We find the Tibetan using both methods of imparting hints. He has
planted a hint in the text presently under consideration but tells us no more.
There is a hint he wishes us to recognize, but we shall have to use the more
advanced method of coming to terms with hints if recognition is to be ours.
132.
He has given us the subject which the hint concerns; it will
concern revelation or a technique which will make revelation possible.
133.
We are presented with a somewhat enigmatic approach and only our
intuition will lead us to the correct recognition.
134.
It would be well to follow the Tibetan’s advice here and see what
our intuition reveals. (Please pause here and try what He recommends. Without
proceeding further, release your intuition and search for the hint.)
135.
Having done so, having poured over the foregoing material, the
disciple’s intuitive conclusions should be compared with the following:
Hint
VI. . . . The disciple must recognise the hint which is related to his point in
consciousness.... My one effort is to indicate the relation between initiation
and revelation.
136.
In fact, it will be recognized that the hint given concerns (in
part) the recognition of hints.
137.
Following Hint VI shall we not discover that our conception of
treading the Path of Initiation is altered?
138.
How do we pursue revelation? To answer this would be to answer the
question, “How do we pursue initiation?”
139.
Have any of us isolated the one hint which is most suitable to lead
us to that which is our next intended
revelation?
My one effort today is to indicate the
relation between initiation and revelation.
140.
This very sentence is the one which DK includes as part of Hint VI.
Thus, the foregoing sentence is part of the Hint for which we have been
searching intuitively.
141.
The Path of Initiation is a path of progressive unveiling. Do we
know the nature of the veil before us? Do we recognize when we have lifted a
veil?
The
revelation—induced by right orientation and right thinking—is a part of the
training of the initiate, and many thus in training delay their progress by
not recognising the revelation when it tops the line of their spiritual
horizon.
142.
Here is an amazing thought. The next revelation may have already
topped the line of one’s spiritual horizon, and yet remain unrecognized.
143.
It is as if a revelation is not a revelation until it is recognized
as such.
144.
We note that if we wish to induce revelation, we will have to
demonstrate “right orientation and right thinking”. We could pause here to
inquire as to the nature of a rightly oriented consciousness. As well, the
words “right thinking” seem easy of apprehension, but
what, really, do they mean?
145.
May it be that “right thinking” will not be achieved unless the
abstract mind is activated and fertilized by the impression of pure reason?
Five hints have
already been given to you, and I would like you to get their sequence, for it
may prove valuable to you and to other disciples:
146.
We have both an advantage and a disadvantage in studying this
material after it has been completed. We are not in a position to work through
the process because it is almost impossible for us to prevent ourselves from
reading through the entirety of the assembled material. And yet, we have the
advantage of an overview of the assembled thoughts.
147.
Hereafter DK presents the first five Hints.
1. That the
changes brought about in the Hierarchy have been the work of the disciples of the
world. Have you asked yourself (in studying this hint), Why the disciples?
148.
Our great responsibility as disciples should be realized.
2. That human
world planning is today the first indication of the emergence of the will
aspect. Why is this rightly so?
149.
The factor of atma is entering human awareness. On the plane of
atma we find both will and intelligence.
150.
We are led to inquire concerning the relationship between human
planning and the Divine Plan.
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3. That
disciples in all the Ashrams have the task simultaneously of "modifying,
qualifying and adapting the divine Plan." Why is this so? Why is the Plan
not imposed?
151.
Speaking in alchemical terms, how would the “central electric life”
ever be evoked in power if the Plan were imposed?
152.
Do we find ourselves involved with one or other of these
acts—modifying, qualifying or adapting—or with all three simultaneously? Can we
identify those events in our lives which reveal that we are engaging in one or
another (or all) of these processes incumbent upon disciples?
4. That the
initiate knows because he works. What does this hint mean to you?
153.
Can we relate this hint to the fact that the initiate, upon
entering the chamber of initiation, must move forward blindly?
154.
Do we think it is possible even to be told something which, merely because of the telling, will have deep
and abiding significance for us? Will hearing, per se, and alone, ever lead to
deep knowing?
5. A key to the
correct interpretation of a hint lies in its association with the idea of
direction in time and space.
155.
If we encounter an occult statement of great interest, yet it is
dissociated from any sense of direction, can we consider that statement a hint?
156.
Do we recognize those occult statements which inspire in us a sense
of inevitable direction in time and space?
157.
What have hints to do with the process of taking the next step upon
the Path?
158.
If a sense of direction is involved in the recognition of a hint,
what have hints to do with stimulating the spiritual will?
159.
It would seem that the intuition should ever be in process, working
upon the resolution-into-light of some obscurity. Do we sense that our
intuition is thus employed as a background consideration to the more obvious
processes occurring within our consciousness?
Study these and
see what is their relationship and what you feel is the inner meaning which
they are intended to convey.
160.
We see that it is not enough to study this hints singly; rather
they must be studied in relationship to each other.
161.
Do we see that all of them seem to involve the will aspect, and that all of them are intended to move the disciple
forward in time and space?
162.
Do not all of them concern the disciple as an active, intelligent,
willing agent of Hierarchy?
THE FORMULAS
It might
sometimes be remarked that these formulas are attempts by advanced aspirants
to confine within due limits some of these escaped revelations.
163.
A startling thought! Who is the advanced aspirant? Surely the ones
who conceived of the formulas were initiates of quite high degree as some of
the formulas relate directly to the higher initiations.
164.
What is the difference between an “escaped” and a “confined”
revelation? Is it not an act of service to confine a revelation so that it will
be more readily recognized and assimilable by those who follow after?
165.
This brings us to the question of the degree to which we can be
assisted in the task of recognizing revelation. Probably, to some degree we can
be helped. For this reason, the Teaching of the Ageless Wisdom exists.
166.
Is it dawning upon the consciousness that we are dealing with
matters both extremely subtle and internal? An understanding of revelation and
initiation is approached in this manner.
They express a
past, indicate a revelation, and ground the thinking aspirant in the world of
meaning because it is in that world that he must learn to work and live;
167.
Let us tabulate three functions of the formulas:
a.
They express a past
b.
They indicate a revelation
c.
They ground the thinking aspirant in the world of meaning
168.
The aspirant must think;
this is apparent.
169.
The world of meaning is the world of the soul. For entry into that
world, thought is necessary, for what
we usually call the soul is focussed on the higher mental plane.
170.
The formulas indicate a Path of Revelation which many have
trodden—in the past. These formulas present to the inquiring consciousness the
potential to experience a revelation which many have experienced before.
171.
The formulas, therefore, guide
the consciousness towards revelation without imposing revelation.
172.
It is not only aspirants who work in the world of meaning. The
average disciple must also work within that world. The more advanced disciple
must begin to work within the world of significance, which is triadal.
it is from that world
that he must begin now to work in two directions in time and space, for the
world of meaning is the antechamber to the "Circle of Liberation."
173.
Let us link the “Circle of Liberation” to the world of
significance. When one can be truly polarized within that part of the spiritual
triad which is found within the cosmic ethers, one has achieved liberation.
174.
Sometimes we read of the “circle of buddhic life” and it is also
possible to relate the “Circle of Liberation” to this buddhic circle. The
fourth degree initiate, liberated from the need to incarnate in the human
family, is free and polarized upon the buddhic plane.
This
"Circle of Liberation" is ever entered by the individual initiate,
and has been down the ages, but now, for the first time, it is being entered by
humanity itself and as a whole.
175.
It would seem that the outer periphery of the “Circle of
Liberation” includes the entire Kingdom of the Soul, entered at the first
initiation—the Birth.
176.
There are also those advanced human beings who are entering the
inner part of the Circle because they are polarizing their consciousness within
the spiritual triad.
This is the
result of the experience of the war, 1914-1945.
177.
It would seem that we owe much to the war; dreadful as it was, it
seems to have liberated humanity into a far greater depth and expanse of
consciousness, even enabling it to step within the “Circle of Liberation”.
178.
We cannot dissociate from this thought the fact that one of the
Lords of Liberation in Shamballa was instrumental in influencing the positive
conclusion of the war. He was invoked and He responded in a manner which
decided the issue in favor of the Forces of Light.
Humanity,
entering this circle, will be confronted by the first major lesson: the Unity
of the One Life.
179.
Something of this unity may be grasped at the first initiation, but
it is a realization which belongs particularly to the third initiation, and deepening
with every successive initiation.
180.
For this reason the “Circle of Liberation” would seem related to
the spiritual triad, focus within the manasic part of which begins at the third
degree.
This form of
presentation will be more easily recognised by the masses than such phrases as
Brotherhood, Relationship, Fraternity.
181.
Here is an important piece of information for those who would evoke
in humanity an approach to the hierarchical consciousness. The Unity of the One
Life is an idea to be presented. It will have more meaning to the masses than
the phrases Brotherhood, Relationship and Fraternity.
182.
Indeed, we have seen a tremendous growth in the recognition of the
Unity of the One Life.
183.
Of course, the revelation of this Unity is particularly the
capacity and prerogative of the initiate of the third degree.
Life and its balancing partner, Death, are old
and familiar aspects of general livingness to the masses, and their starting
point in all revelation is life, and
the result of all revelation is death or the disappearance of veils.
184.
Here death is being defined as a process of unveiling. It is an
important and inviting definition.
185.
Life seems to be the great fact from which all attempts to induce
revelation must begin.
186.
Life is the immediate,
ineluctable fact for the masses. If death can be explained and demonstrated as an enhancement of
life, great progress can be made in the reduction of fear.
187.
If revelation is death and initiation is sustained revelation, then
initiation is death. Surely initiation is the lifting of the veil. We are being
presented with important perspectives.
The formula
with which I present you today consists of three closely related words, and the
theme with which the student must concern himself is the nature of the
relationship which is indicated—not by the words but by the very [Page 321]
nature of that which relates them.
188.
Presumably, a deep esoteric process relates these words. The words
have variable meanings according to their position in the process.
189.
There is really one process of revelation here under discussion,
but it has a number of phases, and according to the arrangement of the words so
will particular phases be indicated.
This is not an obvious relation but the
esoteric and subtle meaning which the intuition will reveal and that the outer
words hide.
190.
Again we are alerted to the need for the release of the intuition.
Words often conceal the truth. We are meant to move behind the words and,
through the use of the intuition, find the truth.
THE SUN . . .
BLACK . . . ANTAHKARANA
These words
constitute, and when placed in their correct order create, a most potent
magical and mantric formula.
191.
We seem to be told that the order of the words here presented is
not the “correct order”.
192.
Is there only one correct
order? Students of these words have found at least six.
193.
Maybe for the discovery of the mantric formula which DK has in
mind, only one order of the words will do.
194.
Sun—Black—Antahkarana: The Sun represents the ahamkaric state of
the lower ego. Black is the spiritually benighted consciousness in which the
ahamkaric ego dwells and also the result of leaving familiar ignorance behind.
Antahkarana is the means of escape from the blackness of egoity.
195.
Black—Sun—Antahkarana: Black represents the normal ignorant
consciousness. Sun represents soul consciousness which can supersede darkened personality
consciousness. Antahkarana represents the way forward into a consciousness
beyond the limitations of soul consciousness.
196.
Sun—Antahkarana—Black: The Sun represents causal consciousness.
Antahkarana represents the extension and liberation of causal consciousness.
Black represents contact with the dark light of Shamballa—a light so intense
that it is, as if, “black”.
197.
Antahkarana—Sun—Black: The Antahkarana is itself—the bridge to
effulgence. The Sun represents the glory of the Monad in which the Antahkarana
‘ends’. Black represents all that lies beyond the monadic sphere when the inner
life of the Monad is translated beyond the monadic vehicle. First, Black can
represent the glory of the
198.
Black—Antahkarana—Sun: Black is represents darkened personal
consciousness. Antahkarana (in its first stage) represents the bridge to the
soul. Sun represents the soul, egoic lotus, causal body.
199.
Antahkarana—Black—Sun: The Antahkarana bypasses the soul. The Black
symbolizing the destruction of the causal body supervenes. The Sun is the
resultant glory of triadal and eventually monadic life.
200.
These, at least, are some ways of interpreting these three most
powerful words. Which is the order for which DK is searching and which provides
the most potent and magical formula?
201.
I would suggest that although all six forms can be understood as
meaningful, perhaps the most compelling is Sun—Antahkarana—Black. From the
causal body (and its destruction) to ascent via the Antahkarana, leading to the
termination of the Antahkarana in the Monad (i.e., in the Black Light of
Shamballa—so intensely bright that it is as blackness to the ascending
consciousness).
202.
In this formula we are, as it were, led from the third initiation,
through the fourth and to the fifth—even to the sixth—in which we enter pure
monadic life which is, at this point in our evolution, inconceivable or “Black”
to us.
203.
When thinking of blackness we are reminded of Rule IX for Disciples
and Initiates:
Let
the group know there are no other selves.
Let the group know there is no colour, only light; and then let darkness take the place of light, hiding all
difference, blotting out all form.
Then—at the place of tension, and at that
darkest point—let the group see a point of clear cold fire, and in the fire
(right at its very heart) let the One Initiator appear Whose star shone forth
when the Door first was passed.
204.
This Rule, which can be interpreted as indicating the consummation
of the fifth initiation, leads to a Revelation which, at this stage in our
development, can only be conceived as blackness.
205.
The following statement is also significant in relation to the
Formula V:
Ashrams
on atmic levels are under the control of the Master M., Who fosters the will
aspect within the developed forms and Who (as the Old Commentary expresses it)
"adds darkness unto light so
that the stars appear, for in the light the stars shine not, but in the
darkness light diffused is not, but only focussed points of radiance." The symbolism will be obvious to you though
not the full significance. (R&I 170)
It
has a tenuous yet definite connection with the third initiation, but it
is not this angle with which you are asked to concern yourselves but with the
triangle created and the lines of force set in motion when the right word finds
itself at the apex of the triangle.
206.
If we are to interpret the words in relation to the third
initiation, perhaps the order should be as follows: Black—Antahkarana—Sun. From
the Black of personality consciousness (indicated by both Mars and the Moon
which must be overcome), through the Antahkarana considered as a triangle, and
at length to the union of three minds,
which result a mentally effulgent glory represented by the Sun.
207.
The Tibetan was not training His disciples for the third degree—at
least very few of them. If they are not to concern themselves with the third
degree, with what are they to concern
themselves? Are they to consider higher degrees theoretically or to work towards
an initiatory outcome immediately relevant to their present condition?
208.
Perhaps the order Black—Sun—Antahkarana would be appropriate for
the majority of disciples. Black would represent the darkness of personality
consciousness from which they are emerging. Sun would represent the onset of
soul consciousness and the soul-infusion process which they must pursue.
Antahkarana would represent a process which they must pursue simultaneously with the process of soul
infusion, for, indeed, students of the Tibetan are engaged in a dual curriculum—working on the task of
soul-infusion simultaneously with the task of building and utilizing the
Antahkarana.
The clue to
rightly orienting your thinking lies in the realisation of the threefold aspect
of the Sun,
209.
The Sun can represent the integrated personality, the ‘vain-glorious’
lower ego. The Sun can additionally represent the glory of the causal body. The
Sun can also represent the still greater glory of the Monad on the second
systemic plane of our solar system.
210.
The important thing to realize is that the Sun need not represent
only one thing.
the unity of the reality and the dual nature of the antahkarana.
211.
The “unity of the reality” relates to Spirit which, again, can be
symbolized by the Sun or by the blackness in which no distinction appears; thus
unity is revealed.
212.
As for the Antahkarana, it is dual or even triple. It has two
dualities:
a.
The first duality is the link to the soul plus the greater link
from the mental unit to the manasic permanent atom
b.
The second duality is the link from the egoic lotus to the manasic
permanent atom plus the link from the mental unit to the manasic permanent atom
213.
We have a three, two, one
set up—the triple Sun, the dual Antahkarana and the unity of blackness.
214.
The first three rows the Tetraktys are, thus, represented. As well,
the sequence we suggested as the one which the Tibetan might be indicating
seems emphasized: Sun—Antahkarana—Black. From the third aspect, through the
second to the first.
More I must not say; it is for you to wrestle
with the formula and unearth or bring to the surface its hidden significance.
215.
This we have been attempting to do. If we utilized the formula in
various ways, convincing conviction could emerge for us individually or as a
group.
In line with
the hints given in connection with the other four formulas, the keynote of this
one would be:
Lead us from
the individual to the Universal.
216.
We can understand how “Black” as a final term could represent the
“Universal”. The Sun is so often a symbol of individuality. The Antahkarana
would be the bridge which would lead from the individual to the Universal (the
first aspect).
217.
We recall the four foregoing keynotes:
a.
Lead us from darkness to Light
b.
Lead us from the unreal to the Real
c.
Lead us from death to Immortality
d.
Lead us from chaos to Beauty
e.
And, finally, lead us from the individual to the Universal.
POINTS OF
REVELATION
I would like at
this point to call more directly to your attention the three stages of
revelation; you have been dealing with them and considering them, if you
have succeeded in following this work closely, and may already have achieved
something of the automatic and the essential in their activity.
218.
The question will often arise—“How does revelation occur?” Is it
sudden or gradual, or can it be either or neither?”
Revelation
seldom breaks in all its completed beauty into the consciousness of the
disciple; it is a gradual and steadily unfolding process.
219.
DK answers the question from His perspective. In an analogical
statement that may throw some light on the matter, we could say that the Sun
does not suddenly achieve its highest position at
The three words
I have given you as descriptive of the stages concern the individual disciple
or initiate and express the stages of the impact of the revelation upon his
mind.
220.
We are told of another way to find revelation in the words:
Penetration, Polarization, Precipitation. These words,
we are told, “express the stages of the impact of the revelation upon his mind”
(the mind of the disciple).
221.
We recall, however, that He told us in a previous instruction that
there was not a great sequentiality in their relationship—in other words, that
once Penetration occurs, Polarization and Precipitation are virtually automatic
processes.
222.
Yet the sequence is preserved.
There are paralleling inner causes which are
responsible for the outer stages of Penetration, Polarisation and
Precipitation. These are:
223.
Now we move into a more advanced occult perspective explaining how
Penetration, Polarisation and Precipitation come to be.
224.
Even though associated with “outer stages”, Penetration,
Polarisation and Precipitation do not seem like very external processes.
225.
Since we are given three spiritual causes of three outer stages, we
shall be able more readily to induce the appearance of these outer states.
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1. The stage of
the "advancing point of light."
226.
The “advancing point of light” is that which penetrates.
2. The stage of
right direction or the focussing of the "advancing" potency.
227.
The “advancing point of light” has penetrated, and as it orients
itself and focusses, it becomes a point of “advancing potency”. It grows it
power as it stabilizes within the penetrated vibrational field.
3. The stage of
spiritual impact.
228.
The consciousness is
impacted by the new field and an immediate downflow occurs resulting in what we
call Precipitation. The impact becomes more outwardly effective, touching the
outer world of the disciple’s consciousness.
Again here (if
you could but see it) you have an illustration of the processes and
interaction of Invocation and Evocation and of the establishing of a triple
relation between an inner reality and the outer man, the disciple on his own
plane;
229.
It would seem that the disciple’s own plane is the plane of mind,
with a focus in the area of the mental unit. In this context, the disciple is
considered the “outer man”.
230.
From within the blackness of the unknown, a new energy (being
touched by the “advancing point of light”) descends via the antahkarana and
brings greater illumination to the Sun below (the field of the disciple’s
consciousness). This, at least, is one way to look at the process.
231.
The disciple on his own (outer) plane invokes (and, in antahkaranic
terminology—projects). In doing so he
penetrates the blackness of the unknown. Anchoring his questing consciousness
in the unknown, an evocative response arises. The potency of the new energy
contacted increases and precipitates ‘down’ the antahkarana and brings
illumination—greater light to the Sun below.
232.
The relationship is threefold: the invoking one ‘below’—i.e., the
disciple; the higher anchor of the invoking one polarized in a new field
‘above’; the evocative response which connects the higher one and the lower
one.
you have an evocative
activity of so potent a nature that it produces corresponding exoteric
attitudes and expressions.
233.
This is the result of the impact of the higher upon the lower.
234.
We are shown how a deeply esoteric process has tangible, exoteric
results.
In reality, you have here a phase of the
working of the Law of Cause and Effect, demonstrated in a most illustrative
manner.
235.
The Cause descends from above (having been evoked through the
invocation of that which resides below).
236.
The effect below is the result of the descending of that which has
been evoked.
As the Law
of Karma makes its presence felt upon the outer physical plane, you have the
evidence before your eyes of the three stages of Penetration, Polarisation and
Precipitation. At the same time, on the inner planes, and because of the
existence of the inner reality, you have the three corresponding stages of Advancing Light, Right Direction, Impact.
237.
Here the inner factors are called, in some instances, by different
names:
a.
The “advancing point of light” retains its description
b.
The “advancing potency” is called Right Direction
c.
The stage of “spiritual impact” retains its description.
238.
This is a section worthy of prolonged pondering.
239.
For the sake of clarity let us put the six phases in proper order:
a.
Penetration—Advancing Light
b.
Polarisation—Right Direction
c.
Precipitation--Impact
240.
Does every higher contact or penetration, every well directed
polarisation and spiritual precipitation also evoke the precipitation of karmic
patterns which stand in the way of the spiritual precipitation?
241.
Is every penetration into a higher dimension accompanied by a
penetration into a karmic reservoir which is related to the higher penetration?
It would seem so.
242.
It often seems as if the great light precipitates accompanied by
the precipitation of a corresponding karma. The matter is, however, intricate
and no easy solution will be found.
243.
While the disciple from his own plane can achieve the stages of
Advancing Light, Right Direction and Impact, it may be that higher aspects of
his nature will simultaneously pass through higher expressions of these three
stages.
244.
We are reminded that as the “Son” goes forth to greet the “Father”, the “Father” comes forth to greet the “Son”. In other
words, there are higher correspondences to all processes in which the disciple
engages as he ‘reaches’ into higher worlds.
245.
We remember that all of these considerations are meant to reveal
the workings of the Science of Revelation.
You have here also an indication of the close
interrelation of the outer and the inner, producing a condition wherein the
disciple creates a situation analogous to the phase—the long phase—of his
creation of karma and its final precipitation in (so-called)
"critical" disaster in his physical plane life.
246.
The teaching has become increasingly occult. Every word must be
pondered—every phrase, every sentence.
247.
We are speaking not only of the method of achieving a greater
revelation (and hence the possibility of initiation) but of a necessary, final
precipitation of karma which accompanies the growing revelation.
248.
We may gather that the process of reaching towards and achieving
steady contact with the higher energies of his nature, releases the
precipitation of residual karma which corresponds in some mysterious manner to
the higher energies newly contacted.
249.
The reservoirs of higher energy are consequently tapped, but
accompanying this tapping is the tapping of the unpurged karmic reservoirs.
A study of the
three revelations indicated in the earlier instruction will reveal the accuracy
of the above statement. I enumerated them for you in my previous instruction
and wonder if you have read them often.
250.
The Teacher speaks.
251.
Here are the three foregoing Points of Revelation:
1.
Energy follows thought and the eye directs the energy.
Involves the physical plane.
Relates to the first initiation.
Concerns the ajna centre and the so-called third eye.
2.
The will is an expression of the Law of Sacrifice.
Involves the astral plane.
Relates to the second initiation.
Concerns the heart centre, the "advancing point of
Light."
3.
The Monad is to the planetary Logos what the third eye is to man.
Involves the mental plane.
Relates to the third initiation.
Concerns
the head centre, the light of Purpose. (DINA II 369-370)
You will find it of value to take these three
points of revelation and apply to them the three outer and the three inner
stages through which all revelations pass.
252.
Presumably, the method of application would be as follows:
a.
Energy follows thought and the eye directs the
energy—Penetration—Advancing Light
b.
The will is an expression of the law of
sacrifice—Polarisation—Right Direction
c.
The Monad is to the planetary Logos what the third eye is to
man—Precipitation—Impact
253.
And yet since every
revelation passes through three inner and three outer stages, it is as if each of the six stages could be applied
to each Point of Revelation.
254.
Each one of the first three Points of Revelation can be related to
one of the first three initiations, and each of the three outer and three inner
stages also to each of the
initiations.
255.
We can see this would be an extensive process and an entire unit of
study in itself. It should be undertaken by a trained
group which (in relation to each of the initiations) could achieve Penetration
through Advancing Light, could achieve Polarisation through Right Direction,
and could achieve Precipitation through Impact.
256.
Much contemplative brooding and release of the intuition will be
required.
257.
The meaning of each Point of Revelation will be illumined through
the application of the six inner and outer stages through which all revelations
must pass.
258.
Each initiation will require utilization of the sixfold process.
259.
Thus, in considering the first three Points of Revelation there
will be eighteen steps (and really twenty-one if the Points, themselves, are
considered.)
260.
Eventually the full revelation associated with each Point of
Revelation will precipitate with full
impact.
261.
We have been given a new way to approach the illumination of the
Points of Revelation. There is no charted approach. The adventuring
consciousness must find the way.
You may also
have noted how one point of revelation leads normally to another.
262.
Just as one initiation leads to the next…
You will (having studied the three revelations
indicated on pages 309-10) note how all of them concern the first divine
aspect, starting with the initial energy set in motion by God's thinking;
leading to the expression of the Will, which is the great first ray in action,
and then focussing itself through the Monad. [Page 323]
263.
Whether or not we have noticed this, it is true. We noticed also
that the Hints had much to do with the first aspect.
264.
It seems in fact that in this “Manual for Initiation” which the
Tibetan has compiled for us, much access of the will is entailed.
265.
The Path of the Antahkarana is the Path of Will. The methods we are
given teach us to tread the ‘Initiatory Path of Will’.
266.
The curriculum being offered so subtly in DINA II is invoking the
higher reaches of our nature.
Curiously
enough, in these three you have—symbolically and factually given you—expression
of the three exoteric stages:
267.
The Tibetan is now tying many things together. Are we participating
intelligently in the synthesis He is unfolding?
268.
The three exoteric stages which accompany every revelation are here
related to the first three Points of Revelation.
1. Penetration,
the descending and circulatory nature of energy.
269.
“Energy follows thought and the eye directs the energy”.
270.
“The initial energy is set in motion by God’s thinking…
271.
This outer expression is also related to the “Advancing Light”.
2.
Polarisation, the effect upon this energy of the polarised will.
272.
“The will is an expression of the law of sacrifice.”
273.
“…leading to the expression of the Will, which is the great first
ray in action…”
274.
This outer expression is related to “Right Direction”
3.
Precipitation, through the focussed intent and the directed impulse of the
Monad.
275.
“The Monad is the planetary Logos what the third eye is to man.”
276.
“…and then focussing itself through the Monad…”
277.
This outer expression is related to “Impact”.
The next sequential revelation will be
that of creativity, the world of thoughtforms and the desire which each human
being and humanity as a whole have created, and (note this well) the setting in
motion by humanity and in relation to its own destiny, the Law of Cause and
Effect, or of Karma.
278.
DK is looking ahead to the fourth Point of Revelation, concerning
the factor or “creativity” and the fourth ray.
279.
There follows the fourth Point of Revelation:
4.
Purpose itself is only an energy, released within the
confines of the Council Chamber. There it must take shape.
Involves the buddhic or intuitional plane.
Relates to the fourth initiation.
Concerns the throat centre. Light upon the Path.(DINA
II 370)
280.
We appreciate the connection between the coming fourth Point of
Revelation, the Four Lords of Karma, and the Fourth or Intermediary Law of
Karma.
281.
In the section above DK outlines an important process:
a.
The revelation of human creativity
b.
The creation of the world of thoughtforms
c.
The desire which individual human beings and humanity as a whole
are responsible for creating.
d.
Thus, the setting in motion of the Law of Cause and Effect, i.e.,
of the Law of Karma
282.
It is only when illusion is ended through the release of the
intuition under Scorpio and Mercury (the two rulers of the Fourth Creative
Hierarchy) that maya will no longer flourish and deception no longer rule. Then
will those creations called human thoughts and desires no longer stand in stark
contrast to the truth revealed through buddhi. Then will the Law of Cause and
Effect find no further application in relation to the fourth kingdom of nature,
the human, and in relation to the fourfold human personality.
I have here
condensed into a relatively few short paragraphs much important teaching anent
revelation and its processes and have emphasised a phase of human activity
(needed to produce revelation) which has hitherto received little, if any,
attention. Revelation
is apt to be regarded as apart from all laws, as an extra-planetary activity,
as something that occasionally happens to the well-intentioned aspirant, and as
relatively unpredictable and unexpected.
I have sought here to correct this erroneous impression.
283.
Have we understood how deeply the Tibetan has taken us into the
methods by which revelation can be produced?
284.
There is a “Science of Revelation” and we have been given
some twenty-one techniques which, rightly used, can evoke the revelations
covered during the first three initiations.
285.
A close study of all the foregoing will give us some impression of
the profundity of revelation which Master DK is attempting to convey.
286.
We can understand, increasingly, why DINA II is really a “Manual
for Initiation”.
287.
We have only scratched the surface here. Much group work with these
Points of Revelations (and Hints and Formulas) is required in order to reveal
the Tibetan’s intent in presenting them to us.