Commentary 36: DINA II Studies
(All Underlining and Bolding and Italicization in Commentary, MDR)
TEACHINGS ON INITIATION
Prior to profiting by more information and thus piling up increased responsibility, there is a vital need for the majority of aspirants and disciples to assume a different attitude towards the opportunity to prepare for initiation with which they are all faced.
1. An important equation is given: the receipt of esoteric information is equivalent to increased responsibility. The ideas is that we are obliged to use wisely in service that which we have been given.
2. DK is responsible for training “aspirants of initiation” (R&I 586). True aspirants are those who have passed the first degree. It is the second degree that is facing most such aspirants. DK reminds us that all of them are faced with the opportunity to prepare for initiation, but He does not say whether it will be in this particular life cycle.
The more advanced among them are conscious of impending possibilities.
3. The nearer we come to the portal of initiation, the more we can sense its presence. This is an internal, organic process.
The significance of the proffered training has made its just appeal.
4. So many, it seems, do not realize the nature of the training they are receiving and do not apply themselves as they might, because they do not realize the possibilities.
Others are so immersed in the tests and difficulties incidental to the clarification of the vision prior to the processes of initiation, that they have neither the time nor the strength to do more than live through the time of trial and, at the same time, to serve as best they can.
5. This may be particularly the case in relation to the second initiation which is, for the majority of aspirants, the most difficult to take.
6. DK might well be talking about the processes of deglamorization.
7. It is interesting that Sagittarius is listed as pertaining to both initiations one and two, and being a sign of vision naturally relates to the clarification of that vision.
8. DK is very realistic about the demands of test and trial. It can take all we have, so that little energy is left over for more intelligent preparation for the initiation process.
Both the vision and their service suffer from their failure to develop that divine indifference which is the hallmark of the true initiate.
9. DK suggests that if these struggling aspirants for initiation developed “divine indifference”, their vision and their service would not suffer.
10. We note the term “true initiate”, presumably a differentiation from the stage of “probationary initiate”—the initiate of the first or second initiation.
Added to all this is the world situation with its inevitable all-enveloping psychic atmosphere, its attendant strains and its constant wearing anxiety, plus the hold which war sufferers have on all hearts and sympathies.
11. This instruction was written during the Second World War. The prevailing psychic atmosphere can be a tremendous strain upon those enveloped in it. Do we recognize such an influence in our own lives presently?
Most aspirants and disciples believe that they are bearing enough and are tried to the limit of their capacity. This is not the case. The deeper sources of strength in them have not yet been evoked, and the tension under which they should act and live from day to day is only as yet a feeble one—it is not all-exacting. Ponder on this last phrase.
12. This is a potent section. It has to do with comparing the Master’s assessment of aspirants’ and disciples’ capacity and their own assessment. The Master, it is clear, expects more of us than we expect of ourselves.
13. Our point of tension is called “feeble”—a strong word. We are told that the tension under which we should act and live is not “all exacting”.
14. What does this mean? Perhaps that the usual degree of tension does not call from us all the resources with which we are possessed, thus strengthening these resources and adding capacity to them. We are not giving all we have and consequently the exactitude of our alignment with and transmission of spiritual energies is not all it could be.
15. The soul would exact from us the maximum tension of which we (as the personality) are capable—if, as personalities, we allowed this exaction.
16. What do we expect of ourselves? What is expected of us? Are we willing to adjust our point of view in this regard? Are we willing to take on more? If so it requires not just the will to do so, but the intelligent consideration of the Law of Economy as it operates in our lives.
The objective demands being made upon all disciples and therefore upon all of you, are not simply to enable you to live through the present period as successfully—emotionally, mentally and spiritually—as possible. It goes far deeper than that, or should.
17. The Master is no respecter of the comfort of the personality per se.
Apart from the demands upon your spiritual resources (incident to the particular initiation which it is desired that you take) there is also the demand upon all [Page 244] disciples to participate in the effort of humanity, as a whole, to take the first initiation with all the physical relinquishments, and the agony that ever precedes the birth of the Christ in the heart of the individual—only this time it is the hearts of all humanity.
18. We note that the preparation for any initiation places demands upon a disciple’s spiritual resources.
19. It is not only the desire of the aspirant to take initiation; that desire emanates from within, and perhaps from the Master, Himself.
20. We do not live unto ourselves alone; as disciples, our participation in humanity’s presently agonizing process is expected.
21. We note that the first initiation is far from easy; there will be physical relinquishments and agony. We can see that humanity has been passing through such processes during much of the last century and the process continues into our present century.
22. Have we thought of our obligation to identify with humanity (as a whole) in such a manner that our participation in humanity’s first initiation is assured?
23. A deeper question: how is each of us really assisting humanity to take its first initiation? This will call for pondering.
24. We are reminded of the influences of Vulcan and Pluto preceding the first initiation (cf. EA 70). Both of these planets are associated with drastic processes.
Preparatory to this first initiation, there has always to be—individually and now collectively for the first time—the denial of the lower self and the fervid acceptance by the personality of the loss of all the material factors which have held the soul a prisoner in the womb of time.
25. The astrological sign Virgo represents the “womb of time”. It is also the sign which the Christ is prepared for birth.
26. The evolutionary mantram of Virgo is “Let Matter Reign”. We can see that the end of that reign is demanded at the first initiation.
27. We note the mystical virtues of self-denial and fervency. The power of the sixth ray is suggested.
28. The required loss is not to be faced with remorse, but rather with “fervid” expectancy. “Fervid” is a fascinating word, suggesting zealous aspiration.
29. One is reminded of
St. Paul’s saying: “I count all things but loss that I may win Christ.” (LOS 176)
30. This might seem an odd thing to say of an Initiate in whom the fifth and first ray were so strong, but we must not forget the sixth ray which, very reasonably, animated Paul at that time. Was it his soul ray?—the fifth being his monadic subray and the first being his major monadic ray?
Hence, my brothers, the wide extent of the material destruction to be seen on every hand, the depths of physical poverty into which all men have been and are being plunged, the detachment from the priority of things which is being enforced, and the necessity for rebuilding human life on sounder values than the physical.
31. This is an extraordinary explanation of the purpose of the privations of war—particularly the world war of the last century (1914-1945) which had a dire effect upon so many.
32. It seems, does it not, that at the first initiation there is demanded a clear and irrevocable. ‘re-prioritization’.
33. We note that the processes occurring preparatory to humanity’s first initiation are “enforced”. Humanity does not quite so willingly go through that door. Have we, who are now, presumably, at least initiates of the first degree achieved the necessary “detachment from the priority of things”?
34. Two quite physical planets—Vulcan and Pluto—contribute to the etherealization of human values. At the first degree there is a definite movement from physical to etheric emphasis.
35. This first degree represents, we see, a dramatic change of values.
In all this disciples and initiates are today sharing and (when understanding is present and right orientation) the help which those can give who have already undergone the first initiation, is great.
36. It is clear: disciples (and of course initiates) have undergone the first initiation. They have “been there” and their assistance is required as humanity passes through that which they have passed through perhaps a number of lives ago.
37. Along this same line, we consider that the Christ re-takes the first initiation every time He is the Initiator for a new candidate passing through that pivotal experience. Perhaps, brothers of like degree also must learn so to identify with the candidate, that they, too, re-take the first degree.
38. Today, that candidate is humanity.
To this you are called, and upon your understanding response to the collective need will depend the rapidity with which you will be enabled to achieve the next expansion of consciousness or initiation which may be, for you as an individual, possible.
39. DK places our responsibility squarely before us.
40. Not only are we to respond, but to respond understandingly.
41. Before us lies either an expansion of consciousness or an initiation. They may not be the same.
42. If we do not respond to the collective need, our progress through that expansion or initiation will be delayed.
43. From a psychological perspective, we pass through initiation together. The door is blocked to one who will not hold the hand of his brother, instead seeking to pass through the door alone.
You have, therefore, to consider your individual response to the demands of your own soul and your collective response to the collective need.
44. Both are required. We lead the individual life, but on our way to understanding group consciousness, we learn that we are inseparably members of the collective.
45. Thus is the third aspect transformed into the second.
46. It is evident that DK expects the group to respond (as a whole) to collective need.
It is the initiate in you, the Christ in you, which is now called to this collective service and the radiation today of the Christ spirit, actively present in the hearts of all disciples is the one thing which can salvage mankind, enable humanity to move forward on to the Path of Discipleship and thus evoke that new spirit which can and will build the new world.
47. The responsibility is great. We can apply it to ourselves at this time—a time no is no less perilous (though not yet precipitate) than the events of the two world wars.
48. We realize that the initiate is already within us. We have but to become what we are. The Solar Angel is an Initiate and so is the Monad, though not yet initiate on the lower levels of manifestation.
49. DK writes so hearteningly. The responsibility really is tremendous—the salvage of mankind!
50. We are to:
Assist in the salvage of mankind
Enable humanity to move forward on the Path of Discipleship
Evoke the new spirit which can and will build the new world
51. Only the radiation of the Christ spirit within us can do this.
52. We note that humanity is taking the first initiation. Only then will it truly be on the Path of Discipleship.
53. DK’s emphasis on application is unmistakable.
I would like to deal somewhat with the theme anent the attitude of the accepted disciple towards his Master and towards the general subject of initiation, and then consider the immediate steps ahead which the disciple must take, where he is and with what equipment he has.
54. All those who are accepted disciples in the technical sense, are candidates for initiation.
55. What is our attitude towards the One we consider to be our Master? It is an important question and our response may undergo modification as we read ahead.
This is the first and necessary step. Disciples must clarify their position and must continue to learn from their Master, in spite of [Page 245] the crises of initiation.
56. The clarified position probably relates to disciples’ self-assessment with respect to the Ashram.
57. We might wonder, “What disciple, worth his salt, would refuse to continue to learn from his Master?”—and yet, it does happen.
58. What DK is suggesting is that our crises may become so preoccupying that our attitude as an attentive learner suffers.
Unless they act upon the proffered instruction and have confidence in His occult intention, all that the Master may say or do is of small usefulness.
59. It is remarkable to think that there may be disciples who become inattentive to an attentive Master! DK did have this criticism of a number of those in His group. They just didn’t do as He asked.
60. We observe that He is not asking for devotion but simply for an attitude of “confidence in His occult intention”. The disciple must realize, at least somewhat, what the Master is seeking to see accomplished in His life.
It serves only to increase grave responsibility with its attendant liabilities; knowledge and the pressure of spiritual energy become a danger if not used. This is a basic and important statement.
61. It has often been said: we must use what we know—in service.
62. Not only does proffered knowledge increase responsibility but it increases “grave responsibility”. This is no light matter.
63. Occult knowledge unused, is a danger. Spiritual energy exerts a “pressure”. If there is no correct outlet, there will grave internal consequences.
64. When DK calls attention to a statement as “basic and important” it is an invitation to ponder. How well is each of us using in service what we know and the spiritual energy arising within us due to meditative and studential processes?
There are, my brothers, two major prerequisites which are needed by all of you in connection with group integration, and they follow upon what you have had earlier when I sought to help you to integrate with your brothers. I gave you, as you will recall, as part of your group meditation the following simple integrating formula:
65. DK is distinguishing the earlier stage of integration with one’s brothers from the later stage of group integration.
"I am one with my group brothers, and all that I have is theirs. May the love which is in my soul pour forth to them. May the strength which is in me lift and aid them. May the thoughts which my soul creates reach and encourage them."
66. We give all we have to our brothers. This outflow promotes identification not only with the group but as the group.
67. The three aspects of divinity within us are to be shared with group members for their benefit.
Love pours forth
Strength lifts and aids
Thoughts created by the soul reach and encourage them.
68. We become a group-oriented person, giving all we have to the group—which is, in a way, our larger identity.
69. We remember that this mantram is a formula for group integration.
Of the two prerequisites to which I now allude as needed by all of you, one of them refers to your integration into my group of "practising chelas," and the other relates to your capacity to contact me at will—a thing as yet only permitted to three of you at this time, and this because they seldom avail themselves of the privilege.
70. The first prerequisite is that each disciple be integrated into DK’s group of “practising chelas”. These two words are interesting; one cannot be a true chela unless one is practicing the application of what one knows. A chela practices and is a worker.
71. Much has been discussed of late concerning contact with the Master. It is a desirable process, when undertaken by an accepted disciple who is aware of the incredible demands upon His Master, and who restrains himself from utilizing the privilege except in moments of great need—for the work.
72. We note that one must eventually be able to contact the Master “at will”.
73. We should carefully note that not everyone can contact a Master simply on the basis of his or her desire to do so. This should give pause to all those who think that by some technique, a Master can be made available to them at any time. An astral thoughtform of the Master can certainly be available to them at any time, but that phenomenon is hardly the “real thing”. The Master must be protected from the importunity of those, who relatively new to the Path, would certainly not show the necessary restraint.
74. In this matter of contact at will with the Master, we should meditate on the question of permission.
Our first task is therefore to attend to these requirements which call for a right attitude on your part and the use of the first of the ancient formulas which it is my intention to give for deep consideration and eventual experimental use. Before I give this formula, however, I would like to deal with a question which is bound to arise in the minds of those of you who are senior in this group.
75. When facing the Hierarchy, there are always requirements for contact. Without the right attitude the requirements will not be fulfilled.
76. Those eager for contact with the Hierarchy often do not realize the intensified training through which they have to pass to demonstrate their worthiness for such contact.
The question might be voiced thus: "If I am in preparation for the second or the third initiation, I must have been in a group of disciples—presumably the Tibetan's—for some lives at least. Why then the need for an integrating formula?"
77. We note that the preparation which the Tibetan is discussing is indeed for either the second or third initiation. The first initiation is presumed.
78. It is assumed that all those who are preparing for the second or third initiation have ample group experience in the past.
79. We have seen, however, that the integrating formula is, nonetheless, needed, as the groups presently taught by DK failed to integrate as desired even though the members of the group had had much previous group experience in other lives.
Because, my chela, though you have been in a group of disciples prior to this, it was not my group but [Page 246] the group of either the Master M. or the Master K.H.
80. DK confirms that His chelas have, indeed, been in a group of disciples prior to their work with Him.
81. It would appear that Master DK is relatively new to the training process He is offering; He became a Master in 1875, we are told, though no doubt He has been an expert Teacher for centuries.
Owing to the fact of world urgency and the immensity of the work to be done by Them and owing also to the fact that They are preparing to pass through one of the highest initiations, these two Masters have handed all but a few of Their senior disciples to me and to two other of Their initiate disciples, themselves Adepts or Masters.
82. This should put things in proportion. The Chohans of Whom we often speak—Masters M. and KH—are subject to an “immensity of work”.
83. Should this not cause some questioning in those who think they are always in inner and even verbal contact with these Masters?
84. If Masters M. and KH are already Chohans, can this reference imply that they are preparing for the seventh initiation? The Christ began His entry into the process of the seventh initiation two thousand years ago. Those closely associated with Him (and Master M. and KH are) may be following somewhat later.
85. The suggestion is that there is at least one Adept on the first ray and perhaps one on the second ray (in addition to the Tibetan) who are handling the load of teaching usually handled by Masters M. and KH.
86. Does DK mean that an Adept may be an initiate of the fourth degree, or that the rank of Adept and Master are equivalent?
They have also retained in Their groups of disciples those who have started specific work under Their direction in some previous life, and a few disciples who came into incarnation in this world period having the brain and the mind awakened to their relationship to these Masters.
87. Master M. and KH observed the principle of continuity by retaining those who had already begun work under Their direction in former lives.
88. We can see that the number of chelas in M’s or KH’s groups cannot be many. It would seem that they retained only advanced and highly consciousness disciples.
These conditions do not exist in this group in relation to me—the Master chosen to lead you forward.
89. This suggests that Master DK did not so much choose to lead these chelas forward but was chosen. Perhaps it was some combination of the two.
90. The Tibetan is saying that there are none in His group who started work in a previous incarnation either under Master M. or Master KH, or under Himself, the Tibetan.
91. He is also suggesting to the members of His present group that they do not have their brain and mind awakened to their relationship with Master M. and KH or with Him, the Tibetan.
Yet (though you remember it not) all of you knew me well when working with the two Chohans, and hence the decision for you to work under my instruction and guidance. It has worked happily and with no delay so far.
92. DK seems to be telling of His long association with these Chohans. When the members of the group were associated with Them, they were also associated with Him, because He was there.
93. We see at work the principle of occult continuity—part of the Law of Economy.
94. It appears that it was Master M. and Master KH Who decided that the Tibetan should supervise Their former chelas.
95. We begin to understand the close relationship in that elevated ‘family’ we call the Ashram.
Another reason for the use of this formula of integration by those who have had experience of group work is that there are some in the group who are as yet far from true integration, and the experience of the older chelas can be of inestimable help if they will thus to serve the group and me. Much of what I said in the earlier instructions (Vol. I) on the relation of chelas to their Master could well be applied here and with profit.
96. DK is referring us back to what may have been learned in DINA I.
97. He is also pointing to the inequality of development among the members of His present group. As ever, the more developed are obliged to serve those who are less so.
98. It is interesting to see Him go to considerable lengths to justify the use of the formula of integration He proposes. Did His chelas think they were above such a formula or did not need it?
There are six ancient formulas or symbolic forms which are to be found in the archives for disciples.
99. Sometimes DK refers to the “archives of the Masters”. Here the phrase “archives for disciples” is used. In any case, the formulas are found within archives to which the Master has access, and these formulas are particularly for disciples.
100. Formulas are equivalent to symbolic forms. Those studying them need to avail themselves of the ability to interpret symbols.
They concern the six fundamental prerequisites for initiation.
101. This is quite an amazing statement. Did we realize or understand that initiation had associated with it “six fundamental prerequisites”.
They are used prior to all the major initiations, and have therefore five significances or meanings which will become apparent only as each of these initiations is undergone.
102. We see that it would be incorrect to think that each of these formulas is associated with only one initiation.
103. I have called attention before to the words “major initiations”. Some might think that these initiations must be numbered from the third, but it is apparent from DK’s sentence, that initiations one through five are meant.
104. If only initiations three through seven were meant as “major initiations”, then the majority of disciples of DK would find these formulas unusable because the majority was in process of taking the second initiation.
They are in the form sometimes of symbols and sometimes of words, and are amongst the oldest formulas in the world.
105. How old, we may wonder? Did they come with Sanat Kumara when He founded Shamballa and Hierarchy on this planet?
106. It would seem that they could not be used much before middle Atlantean times when the rites of initiation were widely (though of course, selectively) introduced to humanity, but they may be far older than their use for humanity on this planet.
They have been used down the ages by all disciples and initiates of the Great White Lodge.
107. Is it not amazing to be presented with such information?
108. When I consider the bulk of modern ‘channeled’ material, is there anything in it the equivalent of such knowledge? I believe the answer has to be, “No”.
109. Much of intelligent usefulness may be ‘channeled’ but it seems to come from the mind and, perhaps, soul of the channeler, and is thus devoid of information and perspectives which only a Master of the Wisdom can possess.
They concern what are called "the six [Page 247] relations." Each of these relations must find expression in attitude, in service, and in some deeper expansion of consciousness, to which I may not refer but which must be self-ascertained.
110. We must ponder the idea of the “six relations”. The six are penultimate to the one, or the seventh.
111. The relations are to be expressed in three ways:
In some deeper expansion of consciousness
112. We see how much of initiatory unfoldment is left to the disciple. The Master may not be explicit about that which initiation reveals. This is often forgotten by those who seek ‘guidance’.
It is essential that the would-be initiate discover for himself the esoteric, inner and subjective value of the formula under his consideration.
113. Again the emphasis upon self-reliance. It is a law in the approach to the Initiator.
114. We are not dealing with obvious matters. The interpretation of these formulas will require all we have of subtle receptivity to the world of meaning.
Just one hint however in this latter connection I may give.
The disciple, when he becomes an accepted disciple (and this through the Lodge's recognition of his pledge to his own soul), arrives at a definite and factual recognition of the Hierarchy.
115. We are being told that until we truly pledge to our own soul, and thus become (through the Lodge’s recognition of that pledge) an “accepted disciple”, a definite and factual recognition of the Hierarchy will elude us.
His suppositions, his desires, his aspirational wish-life, his theories, or whatever you may choose to call his reaching out and up towards divinity, give place to clear knowledge of the liberated group of souls.
116. Before one is an accepted disciple, one is an aspirant or probationary disciple. Both categories follow the first initiation, for a “true aspirant” is even an initiate of the first degree.
117. How does an aspirant or probationary disciple reach out?
Through aspirational wish-life
118. All these modalities suggest that supposition has not been confirmed as factual.
119. We will know the day when confirmation is ours.
This happens not through the occurrence of convincing phenomena, but through an inflow of the intuition.
120. Many look for convincing phenomena—perhaps a dream experience or symbolic teaching, or the appearance of the thoughtform of the Master.
121. Such phenomena are far less convincing that intuitive confirmation.
He undergoes, therefore, an expansion of consciousness which may or may not be registered in the brain.
122. This, of course, is the “rub”. We are all more on the inner planes than we have been able to register.
123. Our task is to “bring through” what we have become or what we already are.
Every step of the way from that point of recognition onward has to be consciously achieved and must involve a conscious recognition of a series of expansions. These expansions are not initiation. Have that clearly in your mind.
124. There is, as a preliminary, a point of recognition (the factual recognition of the Hierarchy) followed by a conscious recognition of a series of expansions.
125. DK differentiates—“expansions are not initiation”. Presumably they precede it.
126. It is important to note that the expansions must be consciously recognized. It is not enough for them simply to happen.
The initiation lying immediately ahead is simply the effect of the recognition. They might be called "stabilising points of crisis," in which the "occasional becomes the constant and the intended becomes the intentional." Ponder on these words.
127. Such deep things are being conveyed. The glamor surrounding initiation is nowhere to be found; only the factual, subjective process.
128. Let us assess the sequence:
Factual recognition of the reality of the Spiritual Hierarchy as a liberated group of souls
A number of expansions of consciousness which follow the preliminary recognition of Hierarchy, and these expansions have to be consciously recognized
Initiation itself—arising as the “effect” of the conscious recognition of the expansions of consciousness. It becomes clear that initiation is not simply an expansion of consciousness.
129. Each conscious recognition of an expansion of consciousness is a “stabilizing point of crisis”—a very interesting phrase. Stabilization through crisis!
130. Also, what a magnificently clear phrase: “the occasional become the constant and the intended become the intentional”.
131. There are occasional moments when the vistas seen by the initiate dawn on the consciousness of one who is not yet initiate. But these are but fleeting glimpses. Through the process of initiation, these glimpses become a constant realization.
132. That which is “intended” is not yet accomplished; though through approach to initiation and through the rite itself, one realizes the method of utilizing the will, or the intention, to make manifest that which had previously simply been intended.
133. Those who merely intend have not yet learned to activate and utilize the fulfilling will; they have not yet learned intentionality.
The Hierarchy is now a fact in your life and your awareness. What is the next fact or point of integration or consciously achieved inclusiveness? A study of the formulas and their correct use will reveal this to you.
134. We begin with the fact that Hierarchy is established as a fact in consciousness, and we look ahead from there. For the chelas to whom DK was writing, this was indeed so, for DK, their Master, was communicating to them through AAB.
135. One would think that these formulas would not be suitable for anyone beneath the rank of accepted disciple, but if they are used before all the five “major initiations” (from one to five), then even those applying for the first degree must be able to use them in some manner.
136. The study of the formulas and the capacity to work with them correctly, will lead on from the point of establishing the Hierarchy as factual in consciousness.
137. For the individual for whom the existence of the Hierarchy is factual, what is the next step?
The achievement of recognition of the next fact
The achievement of the next point of integration
The achievement of the next point of “consciously achieved inclusiveness”
138. The formulas are obviously very useful in leading the disciple towards the next stages of unfoldment as described above.
I have laid the emphasis upon visualisation and given you some hints connected both with initiation and the creative work of the imagination, because these teachings and the development of these faculties will require calling into play your understanding, if the formulas connected with initiation are to be given.
139. DK is telling us how to approach these formulas. Visualization and the creative work of the imagination are necessary.
140. We have to understand the manner in which visualization and creative imagination can be used in relation to these teachings. In fact, the development of the two faculties mentioned cannot occur without understanding.
141. We can see from the first that the formulas cannot be approached solely with the aid of the concrete mind.
These six formulas are therefore formulas of integration, and one or two hints may here be imparted.
142. We remember that just a little earlier in this instruction, DK offered us an ancient mantram as a formula for group integration. The six formulas are more advanced.
143. Below, DK begins to discuss the formulas without actually really describing them or presenting them in any detail. This may contribute, at first, to some difficulty in understanding the full implications of His discussion.
144. The formulas (and explanatory literature about them) can be quite extensive, so this is not the place to attempt to list them. I would suggest that those interested may enter DINA II and read the six formulas, just as a preliminary to this discussion.
Formula One concerns, as I have told you, integration into a Master's group, and it has two uses—if I might so [Page 248] express it from your particular point of view.
145. Our entire theme in this instruction is integration into a Master’s group. The first mantram discussed—“I am one with my group brothers, etc.”—is given precisely for that purpose, and now we see the same is true for Formula One, though, no doubt, in a still more occult manner.
One produces a group inclusiveness, which integrates you with your group brothers into my group and brings a revelation of the hidden side of a chela's life. When I say this I refer to his new astral conditioning. This is given the name of the Revelation of Group Feeling.
146. We are speaking of the first use of Formula One.
147. The first use has some sub-purposes:
It integrates a group member and all his group brothers into the Tibetan’s (or the Master’s) group.
It brings a “revelation of the hidden side of the chela’s life”
148. DK speaks of a new “astral conditioning” related to the “Revelation of Group Feeling”. We recognize that these words are related to the purposes given for the practice of Meditations I and II in DINA II.
149. We must remember that the majority of DK’s chelas were being prepared for the second initiation—if not in their current incarnations, then in incarnations immediately ahead.
150. At the second initiation, the astral body must be re-conditioned, rendered more responsive to the energy of love-wisdom.
151. We must also remember the group implications of the second degree, to be associated with the sign Aquarius and the Fellowcraft Degree of Masonry. The divisiveness of Mars is ended and a new influence of Venus occurs in relation to the astral body, rendering it far more soul-responsive.
This subject is vaster in its implications than you might surmise, for it concerns united group sensitivity or response, outwards to the world of men, inwards to the Hierarchy, and upwards to the Monad.
152. Three modes of response are associated with the Revelation of Group Feeling and the reconditioning of astral sensitivity:
Response outwards to the world of men
Response inwards to the Hierarchy
Responsive upwards to the Monad
153. These ‘directions’ of response are interesting, are they not. Humanity is definitely, in this context, an externality, correlated as it is with the throat center.
154. Hierarchy is an ‘internality’, associated with the heart center.
155. For the Monad (inherently, a ‘member’ of Shamballa) is reserved the direction “upwards”.
156. The “
Kingdom of Heaven is within”, the Christ has told us. We might well say, equivalently, “The Kingdom of God is within”—i.e., the Kingdom of Souls, the fifth kingdom, the Hierarchy.
157. Interestingly, the Monad, per se, is a member of the sixth kingdom—the
Kingdom of Planetary Lives.
158. We all know how readily we respond astrally to the level of humanity. But there is also an appropriate astral response to the Hierarchy and, as well, to the Monad which is ‘located’ on the second systemic plane (counting from above) just as the astral plane is located on the second systemic plane (counting from below). The two are resonant in this way.
159. Let us note the word “united” in “united group sensitivity”. The meditations given and the discussion of Formula One do not concern especially the response of the re-conditioning of the astral response of the individual disciple, but of the entire group of disciples—unitedly.
It does not concern the sum total of the petty moods and feelings of the personalities of the group members.
160. DK has said it even more directly.
161. The astral vehicle is to become the reflector of the energy of love.
Its second use is to bring about contact with the Master of your group—in this case myself, the Master D.K. This is a process which I have already done my best to help you to achieve through my instructions re the Full Moon contact—something you have most inadequately understood and attempted. Perhaps now you will work harder at the production of "contact relationship" as it is esoterically called. It is with Formula One that you must now work.
162. DK now discusses the second use of Formula One. The first use was “integration into a Master’s group”. The second is “contact with the Master of your group”.
163. We see that contact with the Master follows upon integration into the Master’s group. This should be remembered by eager students who seem to place contact before the arduous work of integration.
164. We may remember that the kind of contact to be achieved at the time of the Full Moon is group contact. The Master is not particularly interested in strictly individual appeal.
165. It is clear that as simple as may have been the instructions regarding the desired Full Moon contact, it was not really comprehended nor attempted (in the correct manner). This offers another pause for reflection.
166. The name of the desired type of contact with the Master is called “contact relationship”.
167. When disciples truly understand why they are to do something, they tend to work harder at it. There is, initially, a surprising inability on the part of many to simply follow the Master’s instructions. Much time is thereby lost.
168. We are moving through a brief description of the various formulas without detailing their content.
Formula Two deals with alignment; not alignment as it is understood in the very necessary preparatory work of the
Arcane School. That form of alignment is the production of effective and direct contact with the soul.
169. We are informed that Formula Two deals with alignment, but the alignment is not of a preliminary nature.
170. For there to be an alignment, a minimum of two factors are required.
171. In this section Teachings on Initiation are being offered, and it is thus assumed that a preliminary approach to occult meditation has been somewhat mastered. Yet how many of us can say with assurance that our alignment and contact with the soul is all that it should be—i.e., “effective and direct”?
The alignment to which this formula refers is connected with the antahkarana. This will be our next consideration when Formula One has brought about certain changes in consciousness.
172. We see how gradually the Tibetan proceeds in introducing His chelas to this new mode of work.
173. Initial work on the antahkarana may be undertaken somewhat before the second initiation. As the majority of DK’s chelas stood at that point in their development, we can see that it was both useful and appropriate to introduce the antahkarana work to them.
174. We note the implication that successful work with any one of the successive formulas seems to be dependent upon the correct utilization of the formulas which preceded it. We also remember that these formulas can be used before each of the major initiations. We can, therefore, understand what a considerable scope of work is being presented in this discussion.
175. As DK’s chelas were being prepared for the second initiation (the majority) or the third (perhaps a few), it would be their obligation to learn how the various formulas could be used correctly for their particular stage of unfoldment.
I shall not consider these formulas at present.
176. We see that we are only being given what DK considers an introduction to the formulas.
I will only point out their major implications which will be seldom what you think, conditioned as you are by the terms and interpretations of the lower mind.
177. What DK is doing is offering an interpretation of the formulas from the perspective of their “major implications”. He is leading His chelas beyond the reflex interpretations offered by their lower mind.
178. His purpose is to ensure that His chelas lose some of their trust in their lower mind interpretations. The ready interpretations, offered in accordance with the habitual thoughts of the lower mind, cannot be the correct ones.
179. This brings me to a point: when we study DK we use, of course, the lower mind, but the testimony of the lower mind is never sufficient to apprehend the depth what He has offered.
Formula Three is related to certain changes in the egoic lotus.
180. For those who may be somewhat familiar with the six stanzas of Formula Three, we have here quite an extraordinary statement.
181. These six are particularly associated with the third initiation (and are called, by one of the Masters—so we are told—“the seed of all philosophies”). (DINA II 284)
182. As the abstract mind is accessed (which must be done if philosophy is truly to be pursued) and as the third initiation is approached, there must be certain corresponding changes in the egoic lotus (in fact all nine of the usual petals are said to be fully opened at the time of this initiation).
“By the time the third Initiation is reached, a wondrous transformation has transpired. The outer sphere is palpitating with every colour in the rainbow, and is of wide radius; the streams of electrical energy circulating in it are so powerful that they are escaping beyond the periphery of the circle, resembling the rays of the sun. The nine petals are fully unfolded, forming a gracious setting for the central jewel, and their orange hue is now of a gorgeous translucence, shot with many colours, that of the egoic ray predominating. “ (TCF 763)
183. We may judge that the use of Formula Three contributes to this development.
These changes might be inadequately expressed in the terms of the Old Commentary:
"There is that which transmutes knowledge into wisdom within a flash of time; there is that which changes sensitivity into love within an area of space; there is [Page 249] that which alters sacrifice into bliss where neither time nor space exists."
184. Here is an extraordinary statement.
185. We are looking for the nature of “that”. There may be three different kinds of ‘thats’
186. We have transmutation, change and alteration, each, perhaps, with a slightly different meaning.
187. The transmutation of knowledge into wisdom is largely the work of Venus.
“He needs to grasp the spiritual side of Venus which emphasises that the Son of God who is the Son of mind is the instrument of God's love; he must learn, therefore, to transmute knowledge into wisdom.” (EA 394)
188. The term “transmutation” suggests that “knowledge” is of a lower order than “wisdom”, because that into which something is transmuted is always ‘higher’ in nature than that which is transmuted.
189. When we see a term like “flash”, we suspect that either Mercury or Uranus is also involved.
190. Knowledge involves sequentiality; wisdom suggests simultaneity.
191. We seem to be dealing with a kind of instant enlightenment or “Satori”.
192. Each part of the statement would have to be carefully pondered, but it is my thought that in each case it is the Spirit, and especially the influences of Uranus and Neptune which accomplish this transmutation, change and alteration.
193. “Spirit”, then, is the primary ‘that’.
194. Knowledge is time-conditioned. The implication is that Wisdom is ageless. Only a certain type of consciousness can accomplish this transmutation. Suddenly, one must simply see differently. The heart is definitely involved in this process because the heart is an organ of synthesis.
195. The putting of many ‘pieces’ together, so that they are a whole and no longer need be regarded as sequentially related (as they would under the lower influence of Saturn) is a task for Mercury, which instantaneously unites the many into one.
196. There is the implication that those who have come into the possession of wisdom are no longer bound by time as they were hitherto. They have entered a dimension from which they can perceive what we can all the “always so”.
197. Time can reasonably be correlated with the third and first aspects of divinity. Space can be correlated with the second aspect.
198. When dealing with the change of “sensitivity into love within an area of space”, we are speaking of the transference of the energy of the solar plexus (through which is mediated sensitivity) into the heart center—the organ of love.
199. Space is Jupiterian and Jupiter is related primarily to the second ray.
200. It is as if we are changing lunar (and Martian) sensitivity into cohesive, Jupiterian encompassment.
201. Just as knowledge is particular, so is sensitivity. Wisdom is encompassing and so is love. Wisdom relates more to perception and thus to the Doctrine of the Eye (in this case the “Single Eye”) whereas love relates to the heart.
202. Sensitivity still involves a duality within the field of space—the space of the one sensitive, and the space of the object of sensitivity.
203. Love overcomes this dichotomy or duality: the ‘space’ of the previous two becomes one. The one who truly loves ‘shares the same space’ as the one loved. “Lo, I am with you even unto the end of the Age”.
204. So, in our own energy systems, have we filled the “space” of which we are aware sufficiently to have transmuted specific sensitivities into a generalized ‘spatial’ love?
205. As for the alteration of “sacrifice into bliss where neither time nor space exists”, the Spirit will know what is to be done.
206. True sacrifice is a ‘blissful disengagement’ from all that would hold us in the worlds of relativity. When all difference is hidden and form is blotted out, there is only the One into which all diversity dissolved. The usual presentations of diversity (though cognized) are known for what they are—fundamentally the One.
207. Without diversity there can be neither time nor space. That “where” is in the inmost recesses of the Spirit, which may be quite inaccessible until knowledge is transmuted into wisdom and sensitivity is changed into love. First things first.
208. This amazing little paragraph holds potential for a life-time of contemplation. Where, in the majority of channeled material offered today as authentic, can one find anything so poignantly true as this?
Formula Four has a specific effect upon the "jewel in the lotus," awakening it to life;
209. The number four is particularly connected with the “jewel in the lotus”. We see this by noting the division of the three usual tiers of petals in the egoic lotus, and adding the synthesis petals and jewel considered as a unit (which often they are).
210. Interestingly it is buddhic stream of energy which is responsible for creating the three synthesis petals (at the time of origin of the egoic lotus). But we may wonder whether the Jewel itself might not have an additional correlation with the atmic plane. Certainly, there is a direct line from the Monad to it. (TCF, Chart VIII
211. Vulcan, the occult Fashioner of the jewel, is also connected with Taurus and the fourth ray. Perhaps the fourth ray is Vulcan’s secondary monadic ray.
212. Formula Four is solar in many respects and filled with colour (colour is always associated with the number four).
213. It has been reasonably suggested that the monadic ray of our Solar Logos is the fourth (I would say the secondary monadic ray or monadic subray). This gives another reason for the correlation.
this it does (through effects produced) upon the three planes of the three worlds, thus bringing about changes in the seven wheels (centres) so that the "dynamic point at the centre of each wheel obliterates the lesser points of force, and thus the wheel begins to turn upon itself."
214. We are perhaps familiar with the idea that every chakra is threefold, with the centermost point being a “jewel”.
215. We have an important piece of information to correlate with the idea that at a certain point of development the “wheel turns upon itself”. In TCF we are given a fivefold sequence (in the discussion of five universal symbols beginning with a circle and ending with a rotating swastika), and this piece of information should be inserted in the fourth or fifth stage where the rotating cross appears.
216. This correlation would seem to associate the power of Vulcan (or spiritual will) with the point at which the wheel begins to turn on itself. The process may even begin at the first initiation, before which Vulcan is so important.
“When the threefold basic fire and the threefold pranic fire meet and merge, then evolution proceeds with greatly increased velocity. This is effected definitely at the first Initiation when the polarisation becomes fixed in one or other of the three higher centres,—which centre being dependent upon a man's ray.
The result of this merging leads to a change in the action of the centres. They become ‘wheels turning upon themselves,’ and from a purely rotary movement become fourth dimensional in action, and manifest as radiant whirling centres of living fire.” (TCF 124)
217. This brings me to a point. In the quest for Pure Reason, every uncorrelated piece of information is of great value. The wisdom is surely scattered through DK’s books, and the assembly and assimilation (a huge task—which cannot be done by computers!) is up to us. Every little point properly integrated can open up vistas of previously unimagined revelation. This is the world of Mercury leading to the holistic perceptions of Jupiter: meticulous entirety within a unified field.
Formula Five awakens the Will, but any interpretation of this awakening would prove meaningless to you until the previous four formulas have established an effect upon you and the needed interior changes have taken place.
218. DK was indeed writing for the future when He gave these formulas. In the few short years remaining to His active participation with His group of twenty-four, there was no way the necessary assimilation could be accomplished.
219. There is no way, either, that we can accomplish it—so deep are intuitively demanding are these formulas.
220. This is yet another confirmation of the sequentiality of the Formulas for Initiation. They are nothing to be learned and memorized with the concrete mind. They must be thoroughly integrated into the spiritual process through which we are all passing.
221. That Formula Five should awaken the Will is fitting, as the number five can be correlated with both the major head center and with the atmic plane (which, we are told, the major head center rules—in addition to its higher associations with the monadic and logoic planes).
Formula Six is sometimes called "the word of death."
222. Here, indeed, is the association with the Monad—the Author of eternal life and of all that is considered to be “death” in the lower worlds.
It negates the destructive effect of the death process which is going on all the time within the mechanism of the disciple or initiate.
223. We are presented with the occult idea that the “word of death” negates death, as usually understood in the lower worlds.
The death proceeds with its needed work, but it is not destructive in effect.
224. What is being destroyed and what is not?
225. Understanding death all depends upon the perspective from which we are seeing.
This formula has never been given out before to disciples, but can now be known because the Piscean Age is one in which at last the power of physical death is definitely broken and the signature of the Resurrection is revealed.
226. Pisces is ruled by both Pluto and also by Jupiter and Neptune (two deeply second ray planets associated with the Christ Consciousness).
227. The end of the Piscean Age has evidenced an extraordinary destruction of the physical form, and we have far from concluded this process.
228. The destruction of the many forms will reveal the “signature of Resurrection”.
229. This sixth formula seems to be a blend of influence of both Pisces and Aries. Aries is definitely the sign of resurrection, though DK says that the “signature” of Resurrection is revealed” in Pisces.
230. Pluto seems to be the planet in Pisces which brings death (though Neptune and Jupiter are also implicated in this bringing, each through the power of the Law of Attraction”)
231. The symbol of Pluto also shows it implicated in the resurrection process, for it is the upward pointing arrow, according to DK. The rising of kundalini from the base of the spine center to the crown center is a physical symbol of resurrection, and Pluto is definitely implicated in this process of rising, Pluto ruling the basal center.
232. The triangle Aries, Pluto Shamballa will be activated at the fifth initiation in which the base of the spine center is focal (cf. R&I 340).
In this esoteric negation of death are the deeply hidden and impressive causes of the two stages of the world war (1914-1945), and in this formula lies the significance lying behind the "fight for freedom" of the peoples of the world. It is sometimes called "the formula of liberation."
233. We are to conceive of the two stages of the world war (from 1914-1945) as a process of wide-spread physical death which contributed to the “esoteric negation of death”
234. The “fight for freedom” which was dramatically present (at least in the second phase of the world war) connected this phase with the Lords of Liberation. It is also clear that Formula Six must involve the Lords of Liberation who are Shamballic Beings. It may also be suggested that the Law of Freedom (of Sirian origin) may be connected with Formula Six.
235. Because its number is six, this Formula must also be related to the Monad which is focussed upon the sixth plane and which controls the esoteric negation of death, with death considered as ‘life’ within the five worlds of human and superhuman evolution.
If you were a disciple who had access to the archives wherein instructions for disciples are contained, you would be confronted (in relation to the six formulas referred to above) by six large sheets of some unknown metal. These look as if made of silver and are in reality composed of that metal which is the allotrope of silver and which is therefore to silver what the diamond is to carbon.
236. From this we learn that there are disciples who can, indeed, have access to such records. Of course, the word “disciple” is a protean term, so even a Master of the Wisdom is a “disciple”.
237. We seem to be talking about archives of a physical nature—not strictly astral or mental ‘libraries’.
238. It may be presumed that the reason for the kind of material utilized (the allotrope of silver) is for purposes of the most durable storage capacity. The symbolism of silver and its allotrope also cannot be overlooked.
239. Of the Christ and the Master Jesus (and their relationship) it is said:
“Some day the gold and the silver threads of the Gospel story will be disentangled, and men will know the two interpretations which can be put upon the events and episodes in the career of Jesus the Christ.” (R&I 93). Master Jesus, therefore, is associated with the term “silver” and the Christ with “gold”.
Silver refers to the Moon and the lunar vehicles; gold to the soul.
240. These formulas are those which help the personality (of silver) become the soul (of gold).
241. Diamond appears at the end of the process which compresses carbon to the point that its perfection emerges. By analogy, this allotrope of silver represents the perfection of silver. Symbolically then, we are talking about the perfection of the vehicles of the soul (the soul is considered golden) or even, of the vehicles of the Monad. From this higher perspective, the Monad would be of gold and the all the lesser vehicles within the five worlds of human and superhuman evolution.
242. The Monad and the soul are already the inner initiate residing within their respective vehicles. The vehicles have to become initiate.
243. Usually, we speak of the transmutation of base metal (or lead) into gold. In this instance, we are speaking of the transmutation of silver into gold.
Upon these sheets are words, symbols, and symbolic forms.
244. The use of symbols is often the manner in which the Hierarchy stores the knowledge and wisdom related to the hierarchical level of perception.
These, when related to each other, contain the formulas which the disciple has to interpret and integrate in his waking consciousness.
245. It is not enough to decipher the symbols singly. They have to be related to each other to give the meaning of the formulas.
246. We note that the meaning of the symbols has to be brought through—rightly interpreted and integrated into the waking consciousness of the disciple. Hence the labor. That which the intuition reveals has to be made part of waking brain-consciousness.
This must be done through the medium of living processes.
247. This is another way of saying that the six formulas have to be lived.
[Page 250] As I cannot show you these formulas upon the physical plane, the best that I can do is to describe them to you, and in this Instruction I will seek to describe Formula One.
248. The formulas as they appear on those sheets composed of the allotrope of silver cannot be revealed or shown—as they are. The Tibetan will interpret them for us, describing them the best He can within the language familiar to us.
The comprehension of the words and symbols produces two reactions in the consciousness of the disciple—and when a group of disciples are working with the same formula (as is the case in this group) this is intensified and of still greater value.
249. We are looking at the effect (“two reactions”) produced by the comprehension of the words and symbols.
250. We are also alerted to the value of simultaneous group concentration upon the same formula. The group approach is of greater value than the individual approach.
The first reaction is called the "Formula of Revelation" and is related to the united sensitivity of the group. As, together, the group members brood upon and come to an understanding of the formula, they will swing into a responsiveness to the feeling and sensitive reactions of the individuals in the group, and these, together, constitute and form the astral body of the group.
251. There are two reactions in the consciousness of the disciple caused by the correct use of Formula one:
The first is called “the Formula of Revelation
The second is called “the discovery of the point within the circle”
252. We have discussed the importance of increasing the sensitivity of the group astral body, so that there arises the “revelation of group feeling” and the re-conditioning of that collective astral body.
253. The astral bodies of the group members, taken together, form the astral body of the group which is to be re-conditioned. The group, unitedly, is to become increasingly sensitive. It is quite fascinating that group brooding and pondering upon Formula One will produce this increased astral sensitivity—in the group sense.
254. Not only will the group as a whole become more sensitive, but the sensitivity of individual members of the group to the feelings and sensitive reactions of other individual members of the group will be greatly increased.
255. As we examine the formula we will have to determine why we think this may occur.
When this reaction has been established (and a spirit of non-criticism and of love will greatly aid in the process), the group together can arrive at the second purpose of the formula, which is called "the discovery of the point within the circle."
256. DK offers us an expedient to promote the revelation of group feeling and the re-conditioning of the group astral body: it is the spirit of non-criticism and of love. By now, this should come as no surprise.
257. The second reaction or purpose is the “the discovery of the point within the circle”.
This signifies—as far as the group is involved—the revelation of the central coherent force of the group itself. This is—at the same time and until after the higher initiation which we call the fourth initiation—the Master at the centre of the group.
258. The point within the circle is the Master. This holds good until after the fourth initiation, when the point might be the Christ or, even, Sanat Kumara. We remember that these six formulas are to be used in connection with the five major initiations. There is no reason to think that some much higher expression of these formulas would not also apply to the sixth and seventh initiations.
259. It is interesting to consider that the re-conditioning of the group astral body must precede the revelation of the Master. In one way the Master is equivalent to the soul, and the astral body is especially resonant to the soul just as the physical body is resonant to the personality and the mind to the Monad.
This is, consequently, the correspondence to the "jewel in the lotus," where the individual is concerned, to the Hierarchy, where humanity is concerned, and to the central point of life in all forms.
260. We have here the individual, the group and larger group correspondences. The formula can apply on all three levels.
For the individual, the point within the circle is the “jewel in the lotus”.
For the ashramic group, the point within the circle is the Master of the Ashram.
For humanity as a whole, the point within the circle is the Hierarchy, itself.
Of form and of consciousness, the circle and the point are the natural symbols.
261. The circle and the point symbolize the extent of the consciousness within the form.
262. As the symbol is here described, we may imagine that the circle represents form and the point, consciousness. I am not sure this is the best way to consider the symbol.
263. It may be better, perhaps, to think of the center as the center of consciousness or Spirit. The circle would be the form containing both Spirit and the consciousness. The extent or radius of the circle would indicate the degree of consciousness.
This applies equally to the atom, to man, to the planet and to the solar system. The concept must constitute the foundational idea in all reflection upon this formula.
264. Every one of the four principle entities described in TCF can be symbolized by the point within the circle.
265. Whenever thinking of an entity, the point within the circle represents the major symbol for that entity. We usually think of the point within the circle as representing the Sun or the Solar Logos. It can equally represent the atom of matter/substance, the human being or the Planetary Logos—and even greater Entities.
Now for the formula itself:
"A line of fire between two blazing points. A stream of water blue—again a line—emerging from the earth—and ending in the ocean. A tree with root above and flowers below.
266. We see immediately that the formula is described in pictographic terms.
267. We can offer no definitive interpretation of these symbols. Each student must arrive at his or her own conclusions. DK will probably elaborate some meanings, but it is not important for us to know them now; rather we seek our own understanding.
268. We want to understand the relative positioning of the various factors in the formula. We may find this positioning more intricate and more in question than at first we may imagine.
269. We may consider the line of fire the sutratma or life-thread.
270. The two blazing points may be considered the point of Spirit (or Monad) and the soul center. One point can be conceived as above the other—the Monad or Spirit above the soul center.
271. The tree with root above and flowers below can be considered the “Tree of Life”, representing the root and the expressive form of any living entity—in this case either of man or of a group of human beings (as might form a group related to the Master’s Ashram or the Ashram itself.).
272. We notice that the word “root” is singular, not plural. We do not speak of “roots”, though flowers is plural. This tree, it would seem, has a single “root” and that “root” may be considered the soul.
273. Fire emerges from above, water from below. The water rises the fire descends.
274. We must imagine whether the earth is the fundament or whether it rests upon the ocean, which can be considered the ocean of matter. Positioning the water is very important and we have some choices.
275. The “water blue” because of its color, can be understood as relating to the soul aspect.
276. From one perspective, the structure of the presented image may be understood as fire above, water in the middle, and earth below, with the inverted tree hovering above the earth, and fed by the water which emanates from the soul.
277. If the water emerges from the earth, which presumably is below, then the ocean in which the water ends will be above the earth and probably above the tree.
"Out of the fire, and always at the midway point, appears the eye of God (Shiva). Upon the stream, between the two extremes, there floats the eye of vision—a thread of light unites the two.
278. There is a fire above (shall we call it a “
Sea of Fire”?) from which the line of fire descends.
279. There is probably a physiological interpretation of these symbols relating to the etheric-physical mechanism of man. In this case the “eye of God” (or the eye of Shiva”) would, indeed, be the “third eye” or the “blue eye”.
280. Interpreting the symbols on a higher turn of the spiral, we can imagine that the “eye of God” is the Monad. Shiva is the God of the first aspect and the Monad is the representative of the first aspect of divinity within man.
281. The “eye of God” is, however, always at the midway point because there is no true ‘top’ or ‘apex’ in this design. There is always that which is higher than the “eye of God”.
282. The embodied Spirit (in this case embodied as the Monad) has always a greater objective towards which it can strive.
283. As the Spirit rises, always merging with greater and more inclusive Entities, it every finds that the domain that it rules below, is paralleled by a domain which is superior to it.
284. That which we call the source of the line of fire, a kind of the “
Sea of Fire”, also rises, depending upon the type of Entity we are considering.
285. In this symbolism, the world of the soul is the world of water. The “eye of vision” is the eye of the soul, and it floats in the water, or upon the stream.
286. A thread of light unites the two superior eyes (the eye of vision and the eye of God). This is the light of the antahkarana, which unites soul and Monad—at least one strand of it does.
287. The line of light uniting the two eyes is the antahkarana. It parallels the line of fire also uniting the two. The line of fire is the sutratma relating to life. The line of light is the antahkarana relating to consciousness.
"Deep in the tree, between the root and flowers, the eye again is seen.
288. There are really three eyes in the presented image. In a way, however, there is only one eye, which sees from multiple perspectives. Otherwise it would have said, “an” eye again is seen, instead of “the” eye.
289. The tree is the sum of the lower vehicles, and utilizes for its construction the matter of the eighteen lower sub-planes. Thus the tree is the personality and the eye (or the two eyes) is found within the personality.
The eye that knows, the eye that sees, the directing eye—one made of fire, one fluid as the sea, and two which look from here to there.
290. The eye that knows is the consciousness of the personality. The eye that sees is the eye of the soul, which sees intuitively. The knowing of the consciousness within the personality is of lesser scope than the seeing of the eye of the soul.
291. The Monad, in this case, is also identified with consciousness, and not alone with the life aspect, for it is, after all, an eye, and the eye is the symbol of consciousness.
292. The eye of Shiva or the eye of God is the eye of fire.
293. The eye of the soul is the eye which floats upon the water and is fluid as the sea. It is, in a way, a buddhic or intuitive eye.
294. The eye of the personality (or of the soul in incarnation) is limited by objectivity and by duality, and, thus, this eye is really “two” eyes, and they look from their own position (“here”) to a position with which they do not identify, i.e., “there”.
295. Knowledge is dualistic and requires two eyes.
Fire, water and the earth—all need the vital air. The air is life. The air is God."
296. Spirit, soul and body are here called fire, water and the earth respectively.
297. The plane of air is usually considered the buddhic plane, but in this schema the “eye of Shiva” or the “eye of God” (if it represents the Monad) is positioned ‘above’ the buddhic plane.
298. God is that from which the Monad emerges. Air is, therefore, that which vitalizes the Monad.
299. In this instance, is the air really fire, or is the air that from which the fire emerges?
300. Let us think of the air as the highest source of vitalization.
301. Interestingly, when we consider the four elements, earth is the lowest, water above it and fire above the water. The air (of the buddhic plane) has a position above the fire. This correlates well with air as the origin of the lower three.
The significance of this formula is not difficult for the advanced student to grasp in connection with himself.
302. This would be the microcosmic interpretation upon which we have focussed.
303. I would say that the general significance of the formula may not be difficult, but there are intricate details which are, perhaps, moreso.
The eye of knowledge, the eye of vision and the directing eye of Deity are familiar to him. But it is the great and major esoteric implications which I ask you to consider. An extension of these concepts to a Master and His ashram or His group of practising disciples, is of value to you in your reflective consciousness.
304. If we extend the concept in the manner that DK suggests, we will have the Master representing the “eye of God”. The “eye of vision” will be the Ashram, and the more objective, dualistic eye, within the tree (the eye of knowledge) will be Master’s group of practising disciples.
The first and obvious interpretation concerns the eye of knowledge. But what of the eye of vision when duality is being overcome, and what of the "purpose for which the worlds were made"—the little world of the individual (once individuality is achieved) and the greater world of an organised group, integrated and functioning as a unit, and the distant subtle world of divine intent?
305. DK gives us three worlds. The eye of knowledge pertains to the strictly human world.
306. The world of the soul is not characterized by duality as the world of the human being is.
307. The “eye of God”, of Shiva, or the “directing eye”, considers the “purpose for which the worlds were made”—the “distant subtle world of divine intent”.
308. Another mode of interpretation relates the individual to knowledge, the organized, integrated, unified group to the soul, and the higher ethers (perhaps) to the “distant subtle world of divine intent”.
309. Depending upon the scope we choose to apply to this formula, its meaning changes.
310. Before each particular initiation the meaning will also change. The meaning of earth, water, fire and air will continue to ‘rise’ as we progress from one initiation to the other.
311. Before the fourth initiation, the level of the causal body may be considered earth; the buddhic plane may be considered the plane of water; the atmic plane of fire; the monadic plane will, in this context, be the vitalizing air.
312. Before the fifth initiation, buddhi may represent the earth, atma the water (as it does in the chart in EA p. 35), the Monad fire, and the logoic plane, the plane of vitalizing air.
313. We must remember the relative applications of Formula One and not become entirely fixed in our interpretation.
I say no more in this connection.
314. DK does not want to tell the whole story, and I am not capable of doing so. Much is left to the intuition of each student.
I commend to your brooding reflection these subtle implications.
315. The purpose of this brooding reflection is to invoke the intuition. Without the brooding the intuition will not be evoked.
I would ask you to ponder on them and—prior to the Wesak Full Moon—I would ask you to write your understanding of the formula from two angles. About these two angles you definitely should have ideas.
316. DK realizes that not much will be accomplished unless each student has to labour to put his or her ideas into verbal expression.
317. I would encourage each of us to do this after sufficient brooding. We did this in the Ph.D.E. classes and the results were illuminating (though quite variable).
1. The angle of the individual.
2. The angle of a group of chelas.
318. Some hints have been given for interpretation from both of these perspectives.
Both these unities utilise the eye of knowledge and the eye of vision.
319. An individual is a unity and so is a group a chelas.
320. Why is the “eye of Shiva” (or “eye of God”) not mentioned? Perhaps neither the individual nor the group of chelas has reached the point in development when the directing eye can be accessed.
321. If the group mentioned were an Ashram, and not simply an external group of chelas, the “eye of God” or of Shiva would be relevant.