Commentary 38: DINA II Studies
Virgo FMN/SFF 2006
LAWS-Living Ageless Wisdom School
(All Bolding, Underlining and Italics in Blue—MDR)
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I have dealt considerably in my earlier writings with the theme, Points of Crisis. We can now approach and prove the livingness of our progress from the angle of Points of Revelation.
1.                  May we say that Points of Crisis clear the way for access to Points of Revelation?
 The entire objective of the initiation preparatory process is to bring about revelation.
2.                  The theme of initiation can never be separated from one of its main objectives—the expansion of consciousness. With this expansion there also comes the emergence of additional faculties.
You must ever bear in mind that that which is revealed is eternally present. There is, therefore, occult truth in the statement that there is "nothing new under the sun."
3.                  This is an important and sobering thought pointing to our presently low level of sensitivity.
4.                  We cannot say, therefore, that anything is really new; we can only say that it is ‘new to us’.
5.                  Additionally we must realize that “Reality IS” and is, given the right conditions of receptivity, its registration ever accessible. Yet, such registration must be relative to the advancement of the registrant.
All that is revealed upon the Path of Discipleship and of Initiation is forever there, but that which can perceive, reach out and include has developed with the ages.
6.                  Our mechanism of reception is evolving throughout the duration of the universe—objective and subjective.
Upon the Path of Discipleship, in the earlier stages, the eye of vision is the illumined mind.
7.                  This points the necessity that the disciple possess a well-developed and illumined mind. Mental polarization is one of the disciple’s key objectives.
 Upon the Path of Initiation it is that of which the eye of the mind is the exteriorisation—the intuitional perception of the soul itself.
8.                  We are being told that the mind is the exteriorization of the soul with its natural intuitional perception.
9.                  Does this mean that intuitional perception is the natural expression of that aspect of soul that is to be found on the higher mental plane? Or is the soul here referenced the “spiritual soul” of the buddhic plane?
But as evolution proceeds, that which is brought to the point of perceiving the existing verities differs vastly as the centuries slip away.
10.              DK is speaking of vast differences which exist between the mechanism of perception of those who are little evolved and the perceptual mechanism of the highly evolved.
E'en the adept of the present is pronouncedly more perceptive and more accurately interpretive and his vision more penetrative than was the adept in Atlantean days, and the initiate who will achieve initiate-perception during the coming Aquarian Age will be greatly in advance of those who now function as the adepts of today.
11.              Nothing in this evolving universe is static. The descriptive category may be the same—for instance, the word “Adept”, but the capacities continue to rise and improve.
12.              We note that DK uses the phrase “greatly in advance” to describe the accomplishments of the Aquarian adept compared to the adept of today. What is the mathematics of the spiral of ascent?
I have warned you that discipleship is becoming increasingly difficult. This is owing to the increased sensitivity to the esoteric values and realities which the modern disciple manifests.
13.              It is interesting that the increasing difficulty of modern discipleship is due to the modern disciple’s increasing sensitivity—“to the esoteric values and realities”. This means that sensitivity and difficulty increase together.
He can and does perceive that which was the goal of initiation in earlier aeons and perceives these things normally and as an established fact in a developed awareness.
14.              The objectives of the initiate in earlier times are today the objectives of the disciple.
It is the spiritual parallel of the development during material evolution of the five senses.
15.              Initiate consciousness relates to the unfoldment of the higher senses. These can be studied in A Treatise on Cosmic Fire beginning TCF 188.
His goal and his "pointed direction" lie far ahead and his inclusiveness opens for him doors which in earlier times only opened to the initiate knock.
16.              The words “pointed direction” suggest the one-pointedness characteristic of Sagittarius—the sign of the one-pointed disciple.
17.              The hint is given that initiate consciousness is characterized by great inclusiveness.
18.              There is also a kind of Masonic hint pointing to the importance of the “knock” given by the would-be initiate upon the door to the chamber of initiation. Different knocks indicate to those within the chamber different degrees of preparedness on the part of the one who knocks.
 I consequently hold out to you no easy way but only one of difficulty and adjustment.
19.              This is the sign of a true teacher. Those that flatter the student and offer a picture of easy progress are impostors.
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In all forward stages upon the Path of Initiation, there are three phases which concern the initiate-aspirant's reactions.
20.              Here follows the description of the three stages.
 There is first of all the vision of the soul, but whereas in the past there was the vision and the starting point, now the modern disciple perceives likewise many of the intermediate stages, the opposing forces, the obstructions and the rapidly arousing handicaps and hindrances. The words I here use are chosen with deliberation.
21.              The Tibetan mentions a number of words which are important for the consideration of the modern disciple. The modern disciple has a greatly enhanced vision of the realities involved in treading the Path of Discipleship.
22.              These words are:
        1. Intermediate states
        2. Opposing forces
        3. Obstructions
        4. Rapidly arousing handicaps and hindrances.
23.              We might say that the modern disciple is far less naïve about the Path of Discipleship and what may arise upon it.
24.              The phrase “rapidly arousing handicaps and hindrances” is interesting in that it suggests that these handicaps and hindrances are not, at first, either visible or much intensified. It is the energy contacted on the Path of Discipleship which is responsible for arousing them from latency to fullness of expression.
25.              On the way to the fulfillment of the vision many stages have to be passed through. The modern disciple has some idea of what these stages are and what he may expect when entering them.
26.              As for “opposing forces”, the energy generated by a true disciple attracts a proportional counter-force. Some imagine that their efforts attract the attention of the Black Lodge, but this would be most unlikely unless the disciple is successfully doing work of considerable importance. Yet, opponents there will be.
27.              As for “obstructions”, there are simply, inherently part of thee Path.
 He is not now totally blind nor does he move forward entirely in the dark.
28.              The implication is that disciples of old moved forward surrounded by greater darkness.
There is enough light in him to bring to him what is called the "little revelation," and, in that light, will he see the greater light and arrive at a truer perception.
29.              We see that the light thrown upon the Path as the disciple treads the Path arises from within the disciple.
30.              Lesser lights reveal greater lights.
 He sees himself, and that—for aeons—the disciple has ever been able to do. But now he also perceives and recognises his brother in the light, and this evokes personality reactions and he has to adjust himself not only to himself as he discovers himself to be, but likewise to what he finds his brother also to be. This is no easy adjustment to make, and this the earlier imparted Rules of the Road* will have indicated to you.
31.              This little section offers an important discussion. The disciple of the past possessed some insight into his own nature but, apparently, not very much insight into the nature of his brother.
32.              Now this has changed. The “discovery” (in the light) of his brother arouses his own reactions—personality reactions, and with these he has to deal whereas formerly he did not.
33.              The Rule of the Road which tells us that “each sees and knows the villainy of each”, is, specifically, the Rule to which DK is referring.
34.              The Rule tells us that the great revelation of a brother’s villainy must not lead to “turning back” to “spurning of each other”, to “shakiness upon the Road”, for the “Road leads forward into day”—and in that “Light of Day” the soul is seen as it is and the “villainy” melts away.
35.              We can see that DK was seriously undertaking the training of His disciples. His methods of training are scattered in a number of books—DINA I and II, The Rays and the Initiations, Glamour a World Problem, Telepathy and the Etheric Vehicle, etc. Taken together, they offer a very complete picture of the methods and obligations of the New Discipleship.
I would like here, my brother, to list for you the most important of the statements made by me in the previous instruction, indicating those which embody important hints and showing you, this one time, with what care I prepare that which I seek to impart and how, therefore, I expect from you a careful study of my words. Here are these key thoughts:
36.              We offered our interpretation of some of these ideas as found in the last instruction. No doubt there will be much light shed here on what was proposed there.
1. Only that which you know for yourself and consciously experience is of importance.
This refers especially to the following:
37.              The rest is theoretical knowledge, capable of being incorporated into the Life of Discipleship, but not yet truly understood or incorporated.
a. Your perception of the vision.
38.              It must be one’s own vision.
b. Your contact with me, your Master.
39.              It must be real and not just wishful thinking.
c. Your recognition of the initiatory process.
40.              The disciple must understand the nature of the process through which he is passing. Again, it is not theoretical or imaginary, but a real process with real phases and real requirements pertaining to these phases.
I told you, therefore, that you must have (for the goal) the demonstrating of the initiate-consciousness through both mind and brain and consequently upon the physical plane.
41.              We are reminded of the importance of the participation of both mind and brain in the initiatory process. The process of initiation is meant for physical manifestation.
42.              There are some rare occurrences when initiation can be taken “out of the body” (in the discarnate state) and, thus, without a physical brain, but the case as stated immediately above is the rule.
43.              We may remember that it is particularly the sign Scorpio (one of the major signs of initiation) which brings the whole process (and its struggle) right down onto the physical plane. The same could be said of Capricorn—the major sign of initiation.
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2. Initiation is, as far as you are at present concerned, a "moment of crisis wherein the consciousness hovers upon the border line of revelation." This involves consequently:
44.              This is of considerable interest. DK does not define the initiation in terms of revelation achieved—at least not here.
45.              We might say that as the “Door of Initiation” is about to open “the consciousness hovers on the border line of revelation”.
a. A tremendous pull between the pairs of opposites.
46.              We are speaking here of a condition which exists before revelation is achieved.
47.              At this “border line” the potential initiate realizes both the magnetism which would draw him forward and the still potent attraction which would pull him back.
b. The existence, as a result, of a field of tension.
48.              The potential initiate, therefore, stands within a field of tension—the result of the pull between the pairs of opposites.
c. The effort to stand firm at the midway point.
49.              We see that the potential initiate can neither advance, nor can he allow himself to be drawn back. Rather, he must take a firm stand, neither advancing (yet) nor retreating.
I would remind you that this does not refer to the man upon the path of life, pulled as he is between the pairs of opposites upon the plane of desire, but to the soul standing at the midway point between the monad and the personality and preparing to make the Great Renunciation—a renunciation which the personality makes possible—and to disappear, leaving the two (personality and monad) perfectly at-one.
50.              We are dealing with a very high stage of discipleship, indeed—that stage which will free the man from identification with the fourth kingdom of nature.
51.              All human beings are pulled between the high and low—roughly considered, between “good” and “evil”. DK is not discussing this normal struggle.
52.              He is speaking of the man who can focus in causal consciousness as the soul and can ‘stand’ upon the higher mental plane.
53.              Such a disciple is focussed between the sense of pure being characteristic of the Spirit/Monad, and the sense of being an intelligent, individualized being functioning upon the lower eighteen sub-planes.
54.              We are being told that even at the fourth initiation, Monad and personality may be considered at-oned. In some ways the word “perfectly” seems premature for this state. Perhaps, this perfect at-one-ment may be considered factual because the Master of the fifth initiation and the Chohan of the sixth, have no need for a personality—they simply generate a will-created expressive appearance—the Mayavirupa which, though appearing as a personality, is not.
55.              We are learning that the perspective from the midway point disappears at the fourth initiation. Instead, there remains the sense of being as inclusive of soul-infused intelligence.
56.              We note that the personality makes the fourth initiation possible—this, we assume, through an act of sacrificial will.
It is the man, as the soul, in full waking consciousness who takes initiation.
57.              The Monad is already the initiate. The personality is merely the instrument and it does not take initiation.
58.              The candidate for this initiation is the Self-realized soul.
59.              We can see that aspiration, per se, will never fully prepare the would-be initiate for the goal he seeks. Only identification as a soul will be a fitting preparation.
 Hence the emphasis upon soul contact when a man is upon the Probationary Path and passing through the early stages of discipleship.
60.              DK emphasizes the true method of preparation for the initiation process.
61.              So many self-proclaimed ‘initiates’ are simply personalities ignorantly pretending to be initiated.
This leads, later, to the emphasis placed upon the need for two major activities—before the man can take the higher initiations:
a. Upon alignment.
62.              We should pause to note the importance of a seeming fundamental—alignment. Although fundamental, DK mentions alignment in relation to preparation for the higher initiations.
b. Upon the scientific building of the antahkarana.
63.              This requirement is predictable. We note that the method of building is not ‘aspirational building’, but “scientific building”. No one can evade the necessity for applying himself to this process in a scientific manner.
3. The revelation, given to the initiate, is not a vision of possibilities, but a factual experience, leading to:
64.              Again, we are not dealing with theory but with the presentation to the consciousness of an aspect of reality—a “factual experience”.
65.              Below we deal with the results of the factual experience of revelation.
a. The evocation of new powers.
b. The recognition of new modes and fields of service.
c. Freedom of movement within the bounds of the Hierarchy.
d. New hierarchical contacts and new responsibilities which face the initiate.
66.              We see that revelation brings empowerment, wider scope for service and new ways of serving, greater mobility and freedom within Hierarchy, and new contacts with those within Hierarchy and thus, new responsibilities arising from expanded powers and additional contacts.
67.              We see that revelation entails more than simply enhancement of consciousness. With enhanced consciousness comes enhanced capacity.
He, therefore, realises what St. Paul
meant when—talking in hierarchical terms—he said "All things are become new." It is not simply a question of vision and contacts but of vital interrelation and of recognition which bring with them insight into the Mind of God.
68.              DK is speaking of the renewal which revelation brings.
69.              What is meant by the “Mind of God”? May we say that the buddhic aspect of mind is meant—“transcendental mind” it is called, as well as the atmic aspect.
70.              In this newness, we are speaking of penetration into triadal realization.
71.              The initiate not only sees and contacts but is related in a vital manner to that which is seen and contacted.
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4. Four lines of teaching were emphasised in past centuries and up until the year 1875:
72.              We note the year 1875—the year the Theosophical Society was founded, and the year in which initiate DK became a Master of the Wisdom.
a. Hints as to the changing of personality character as preparatory to initiation.
73.              These hints were important for the treading of the Probationary Path.
b. Teaching as to the oneness of Deity and of the universal order.
74.              This teaching was important for generating an inclusive attitude characteristic of the initiate consciousness.
c. Instruction as to the creative process.
75.              This type of instruction would prepare a disciple to become a co-worker with the members of the Hierarchy.
d. Laya yoga or the yoga of energy, working through force centres.
76.              This would be the next step beyond physical preparation—dealing with the reality of the etheric body—in a way, the next frontier.
Two things must now happen: the imparted theories which have guided the disciple's thinking hitherto must become practical experiences, and there must be such a shift in consciousness that the present vision must become the past experience and a new and deeper and entirely different recognition must take the place of the old goals.
77.              DK is emphasizing the continuing importance of the teaching as given before 1875, but is stating that it must become practical rather than theoretical.
78.              Vision must end in experience, and that experience assumed as part of the equipment of the disciple.
79.              New recognitions and new goals are immanent.
 Here comes, consequently, a complete test-out of past hierarchical methods and modes of work.
80.              DK calls for us to put old theories to the test. The phrase “complete test-out” is arresting.
81.              To prove theory real is the only way to transform vision into established experience.
 Has what the past has given proved an adequate preparation for that which will be the methods and propositions of the future? Have the foundations of truth been so securely settled that the coming superstructure will be based on such a sound reality that it can stand the impact of the new incoming solar and cosmic forces? Will the past work of the Hierarchy stand? Such are the problems with which the initiate-teachers are today faced.
82.              We see that the initiate-teachers of the race wish to work on a firm foundation. New energies of great potency are on their way and unless the disciples and their forms are adequately prepared the new “incoming solar and cosmic forces” will not be withstood.
83.              As Master Morya once said, “We are tired of castles in the air”. The time of proving has come—the time of a “complete test-out”—a testing upon the outer or physical plane.
Just as the attitudes of the disciple to daily living and to world happenings are totally unlike that of the average man because he is living increasingly in the world of meaning, so the initiate-disciple develops an attitude to living processes and to world events which is based on character (necessarily), interpreted in the world of meaning, but to them he brings a different light to bear and a motivation—based on newly acquired knowledge and understanding—which is entirely different to the two previous conditions.
84.              The average man lives in the world of the senses and concentrates upon the improvement of character. The disciple lives in thee world of meaning. The “initiate-disciple” lives in a world of causality and eventually in a world of significance.
85.              We see that the initiate-disciple cannot abrogate character requirements and interpretations of life events as understood from the perspective of the world of meaning—but new light is brought to bear and a new motivation.
86.              DK emphasizes how different is the attitude of the initiate-disciple from that attitude which characterizes the average man or even the disciple. Let us see why.
The four lines of teaching are taken for granted; the initiate is supposed to have grasped and mastered all of it in some experimental and experiential measure.
87.              The teaching given before 1875 is (with respect to the initiate today) taken for granted as factually established. It is assumed that the initiate, through experiment, has established these lines of teaching experientially.
88.              We could pause to review these four lines and see whether we have established these lines of teaching as practical.
Now the new formulas of life must control; they are life formulas, not [Page 256] soul formulas.
89.              This is a potent statement. How shall we distinguish “life formulas” from “soul formulas”? We can begin by saying that life formulas relate to Spirit and being and that soul formulas relate to the enhancement of consciousness.
90.              We might say that life formulas assist the initiate to “onward move(s) in life”. (Rule VI R&I 21)
New knowledge must supersede the old and it will not concern that which has hitherto been regarded as the ultimate goal.
91.              DK ever provides the progressive picture. However, it is not so easy to change as we may think.
An illustration of this is the fact that to the esotericist of the past little was known of the seven Rays and the seven ray types, and naught had been given out anent Shamballa.
92.              Serious students of Master DK will recognize these two aspects of knowledge as exceedingly prominent in His presentation.
Now the world of instructed disciples is slowly wakening to these newer values and truths and to the sevenfold source of life expression; the Will of God is going to take shape consciously in the minds of men in the future in such a manner that the old truths will condition and control as never before, but will drop automatically below the threshold of consciousness and the new emerging values and recognitions will take their place in the surface consciousness of all disciples—and their name will be Legion.
93.              Here DK speaks in yet another way of the rays and Shamballa. It may also be inferred that knowledge of the seven rays is necessary to the disciple if he is to understand the Shamballic Will of God more thoroughly.
94.              We see that the incorporation of the new truths into the consciousness of the disciple will have a beneficial effect upon the assimilation of the old truths. With respect to the revelation of truth, the principle of continuity prevails. The newer truths are not discontinuous with the truths brought forward in the past; rather the newer truths include the older.
95.              DK predicts that the modern disciple will be concerned with the newer truths in such a way that such truths will be very much to the forefront of consciousness.
96.              Perhaps some of us are already thinking clearly about the newer truths, values and recognitions such that they are at the forefront of our consciousness.
5. The astral body provides no hindrance to the initiate-disciple, but provides a medium of facile contact with the Hierarchy.
97.              We have been using the term “initiate-disciple” which, perhaps, we should define as the initiate of the third degree. Roberto Assagioli was described as an “initiate disciple” and the Tibetan strongly infers that he has achieved that degree. (DINA II 465) The same could be said of Alice Bailey.
98.              The information given about the astral body is very important. We are likely to somewhat despise the astral body as an obstacle to spiritual contact. Indeed, there are conditions within the astral body which are definitely obstructive to such contact. But such need not be the case.
99.              We might say that when the astral body, following the second initiation, can be used as a medium of expression for the energy of love, a far easier rapport with the Hierarchy of Love may be achieved.
 This is due to the fact that the link between the astral body and the buddhic consciousness becomes at this stage increasingly close.
100.          Yes, it is precisely this astral-buddhic link which brings love into the astral body.
101.          This occurs at the second initiation under the inspiration of Neptune
, the planet most closely related to the “Heart of the Sun”. From the “Heart of the Sun” come buddhic energies which inform the buddhic plane. It is at the second initiation that the disciple learns, experientially, the real meaning of solar fire.
 They constitute essentially a pair of opposites which will eventually fuse; then the astral body will disappear as does the soul body at a later stage of development.
102.          It is often somewhat enigmatical to consider the manner in which the astral body ‘disappears’ while much is said about the manner in which the causal body does so.
103.          Here we have an important hint—that the astral body disappears through fusion with the buddhic vehicle. We might say, from one perspective, that the astral body becomes the vehicle for the expression of buddhi and that the astral atoms are transformed to act as carriers of the buddhic energy—how, we may only imagine.
104.          It is also eventually possible that mind, emotions and body become an externalized expression of the Spiritual Triad. Would this mean that atmic, buddhic and manasic atoms form that which used to be the mental, emotional and physical bodies, or that the atoms of the mental, emotional and physical levels are so transformed in the mayavirupa of the Master that they act as unobstructed ‘carriers’ of the triadal energy?
105.          Something additional of interest is here suggested—that the disappearance of the astral body precedes the disappearance of the causal body. Does this disappearance occur during the second and third initiations and during the period leading up to the fourth? It can be assumed that during such a period, love would take the place of desire in the astral body.
106.          The practical inference is that all of us should attempt to bring the astral body to such a condition that it is truly a ‘carrier’ of buddhic energy.
6. Every disciple has to discover for himself and alone for which initiation he is being prepared; the Master never gives this information.
107.          This is another important statement. If the Master hesitates to give such information, how very wrong and unreliable it is for well-meaning aspirants and disciples to volunteer such information with respect to their associates!
108.          There were, however, two instances in which Master DK not only hinted at the initiation which lay immediately before the disciple but actually explicitly stated the initiation. This occurred in connection with ISG-L (regarding the second initiation) and DHB (regarding the third). Probably, the initiations were potentially imminent, and the information was much needed.
Light on the subject comes through the recognition of tests and the types of experience which come his way.
109.          DK tells us how we are to recognize the initiation which lies immediately before us:
        1. Through recognition of tests
        2. Through types of experiences
110.          Indeed, so much has been written by DK on the nature and quality of the initiation, that we have plenty of information to guide us.
 "It is a matter," I have elsewhere told you, "of interior orientation and not of outside information." Recognition and orientation are the keynotes of this phase.
111.          He is telling us that no outer information can confirm for us the imminence of an initiation.
112.          There are inner recognitions which must emerge in the consciousness of the disciple. As well, the orientation of the disciple must be inwardly recognized. Those who understand the initiations will recognize that the orientations characteristic of them are very different. Chakric and ray focus will give some hints.
7. Always there exists the need for humility. This involves:
113.          We remember that “humility is an adjusted sense of right proportion”.
a. An adjusted sense of right proportion.
114.          The suggestion is that a sense of right proportion comes only through significant adjustment of our previous perspective.
b. A balanced point of view.
115.          This involves the Libran approach. It assumes that glamor has been overcome, with its exaggerations and minimizations.
c. A dispassionate attitude.
116.          Again, the suggestion is that the second initiation has been taken transforming passion to dispassion. The desire nature is dying and love is taking its place through the application of solar fire to the causal body.
d. Truthful recognition of assets as well as debits.
117.          At first this recognition is hard to countenance. After a while, however, the disciple recognizes that unless he is truthful with himself, he will accomplish nothing. By this time the lower ego has been much reduced in importance and tried and true methods are taking the place of aspiration and wishful thinking.
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Here also I gave you a hint in stating that true humility is based on fact, on vision and on time pressures.
118.          What a wonderful and ‘ponderable’ statement.
119.          Let us tabulate: true humility is based upon:
        1. Fact
        2. Vision
        3. Time pressures.
120.          Planetarily, Saturn (fact and time pressures) and Jupiter (vision) are active in the process of inducing true humility.
121.          The truly humble person faces facts and does not try to fool himself for egoistic reasons. His widened sense of vision allows him to see the place, quantity and quality of all things. As well, he learns to do what he must and not only that which he wishes to do. There is a time for the precipitation of certain energies and forces expressive of the Divine Plan. These are the necessary things, and to these necessities, which must be accomplished “in time”, the truly humble disciple subordinates himself and his many wishes.
122.          To subordinate oneself to that which must be done (and no longer to pursue what one, as a personality seeks to do) is a serious test of the lower ego.
8. Two immediate objectives face the disciples, plus the need for one quality:
123.          We can see what practical advice we are being given and how readily we should incorporate it into our thought life:
a. To integrate into the inner Ashram as "practising chelas."
124.          DK’s group consisted largely of chelas who stood on the periphery of the Ashram. He is seeking for them an achievement of greater “ashramic intimacy”.
125.          Further He is demanding of His chelas that they practice what they think they know.
126.          Is there much difference between “practicing chelas” and “working disciples”? Perhaps the attitude of the truly practicing chela is more interior. What is being practised? Ashramic attitudes and requirements.
b. To contact the Master at will.
127.          Of course this is easier said than done. Many profess to be in contact with the Master, but simply are not. So many requirements must be fulfilled before it really becomes possible. And then, there is the whole question of the type of contact and the factor of permission. These are explained somewhat in the description of that stage of discipleship called “Chela on the Thread”.
128.          We might say of point “b.” (for the sake of our greater understanding), “to contact the Master at will”—when it is needed, appropriate and allowed.
c. To develop divine indifference.
129.          The objectives were listed under points “a.” and “b.” Divine indifference is the needed quality.
130.          What do we truly care about? Is our soul focus such that we are capable of dispassion in the face of circumstances which would ordinarily call forth reactivity?
131.          As life progresses, we may find that we no longer care so passionately about certain things. They are seen in proportion and no longer seem so important. We learn to care about what we learn from circumstances, how our consciousness is affected by circumstances, and not so much about circumstances themselves.
9. In connection with the formulas, two reactions are automatically evoked in the true disciple and in the true group within the Ashram:
132.          The formulas, we see, have an impact both on the individual disciple and on the “true group within the Ashram”.
133.          There are many kinds of groups, some of them loosely affiliated with a Master and with His work. A “true group within the Ashram” is another matter. We can wonder whether the Tibetan’s New Seed Group ever became a “true group within the Ashram”. We are left with the impression that the various Groups of Nine did not.
a. The reaction which is called the "formula of revelation." This designates sensitive response to the ancient formulas which are given to those being prepared for initiation. One of these I have already given to you.
134.          It is interesting to consider that a “formula of revelation” is a “reaction” to the presented formula. One would not usually consider a “formula of revelation” a “reaction”.
135.          We note the high nature of these formulas for they are given to those who are being prepared for initiation. In the case of the Tibetan’s group that initiation was the second (for the great majority) and the third, perhaps in a few cases.
136.          Thus, we understand that a “formula of revelation” is a kind of “sensitive response” to the ancient formulas. How ancient? It would be conservative to say, “thousands of years old”.
b. The reaction called the "discovery of the point within the circle."
137.          So, the first “reaction” is the “formula of revelation”.
138.          The second reaction is the “discovery of the point within the circle”.  In the case of the Ashram, this would designate the Master.
Have you ever thought, my brother, that one reason why you have not as yet contacted me freely in your waking consciousness and talked with me face to face may be due to the fact that the "circle" is for you only as yet a theory?
139.          DK is again very practical about a highly sensitive matter—direct, waking contact with the Master, “face to face”. He speaks as if it is a definite and desirable possibility which is evading the efforts of quite a few of His disciples.
140.          Contact is based upon factual apprehension of inner realities. Contact cannot be based only upon theoretical understanding.
 Until the circle of your brothers is a fact in your everyday awareness and of prime importance in your daily life, it is not possible for you to arrive at contact with the "Point."
141.          The “circle” is the circle of one’s ashramic brothers.
142.          What DK is saying here is so straightforward; the Ashram and the brothers of the Ashram must be paramount, prime in the consciousness of the chela, otherwise the Master cannot be contacted. To contact the Master if the Ashram were not a prime factor in the consciousness would be a violation of a necessary sequence.
143.          Let us examine ourselves. Are we working as apparently ‘isolated’ disciples or are the brothers of the Ashram powerfully present in our minds.
144.          DK had called together certain individuals to form groups and finally one larger group. It might have been easy enough for the members of that group to think of each other in the right way. Naturally, that might not have been sufficient, for the ashramic brothers unknown to the disciple (many of them focussed on the inner planes) are far more numerous than any small outer group standing upon the periphery of the Ashram.
145.          DK’s outer groups no longer exist in such an organized and closely supervised manner, yet the requirement does not change. Before we can become aware of the “point”, the circle of brothers must be of real moment to us.
146.          I would recommend that we study the ninth Rule for Applicants which deals with some necessary preliminaries.
The disciple starts on the periphery of the Master's circle and works towards the centre; he is apt, however, to reverse this procedure in his consciousness.
147.          DK states the facts. We do not factually begin working at the center of the Ashram. Factually, we stand, with our group brothers, on the periphery, and gradually work our way in—together.
148.          He suggests, however, that the disciple may tend to think of the center more than the circle.
I have stated that initiation is essentially a process of revelation.
149.          This point was emphasized at the outset of this section.
 For the disciple who is being prepared to take an initiation the emphasis is necessarily laid upon recognition—the intelligent recognition of what is to be revealed.
150.          This is the proper emphasis for the disciple in preparation for initiation.
This requires on his part a definite emergence from the world of glamour so that there can be a clear perception of the new vision;
151.          If we cannot recognize that which is to be revealed it is suggested that we are still englamored.  The suggestion is an obvious one but one which needs emphasis: glamour prevents and distorts clear perception of the new vision.
a new light is thrown upon old and well-known truths so that their significance is extraordinarily [Page 258] changed, and in that changing the plan or purpose of Deity takes on an entirely fresh meaning.
152.          We may see something of importance repeatedly and yet its real meaning escapes us. When we emerge from the field of glamour we see within a new light. In a way, we see the same thing we saw before, but now we see it far more as it is.
The inexperienced neophyte is constantly receiving revelations and recording what he regards as most unusual intuitions.
153.          This we have constantly seen, have we not?
 All that is really happening, however, is that he is becoming aware of soul knowledge,
154.          Soul knowledge, as valuable as it is, is not the intuitive revelation pertaining to Spiritual Triad and even to Shamballa.
whereas for the initiate the intuition is ever the revelation of the purpose of Shamballa and the working out, both from the short range and the long range angle, of the divine Plan.
155.          We can see that for Master DK, revelation is no small matter and concerns the working out of Divine Purpose and Plan originating in Shamballa.
The revelation which is accorded at initiation is given to the soul, recorded by the "mind held steady in the light" and then later—with greater or less rapidity—transferred to the brain.
156.          The initiate (as he is being initiated) stands in soul consciousness. That which is conferred is conferred upon him as a soul. This is so easily forgotten and personalized.
157.          The sequence is ever soul—mind—brain.
158.          Revelation has been conferred upon the soul. If we are capable of achieving the “mind held steady in the light”, we are capable of knowing (in our mental consciousness) that which the soul knows. A further step involves the transference of this knowledge (probably with inevitable reductions) to the brain.
159.          We gather from what is here said that the transference from mind to brain is far from instantaneous. Inwardly it is highly probably that we know far more than ‘we know we know’.
You can see, therefore, the true intention of the system of Raja Yoga as it trains the mind to be receptive eventually to the Spiritual Triad.
160.          In the system of Raja Yoga the Spiritual Triad is not mentioned per se, but statements pointing to triadal awareness are in constant use.
161.          It can be gathered that the Raja Yoga system requires the building of the Antahkarana.
 You can also see why for centuries the emphasis of the Teachers of the Ageless Wisdom has been upon the necessity for discrimination, particularly where the probationary disciple is concerned.
162.          One type of necessary discrimination is between the soul revelation of many neophytes and the triadal revelations of more experienced disciples.
I am at this time carrying the current teaching upon initiation a step forward and am seeking to show that it is not essentially a process of soul-personality fusion (though that has to be a preliminary step) but of monad-personality integration, carried forward because of an attained alignment with the soul.
163.          DK redefines initiation in relation to the Monad and its integration with the personality. He is obviously dealing with initiation as it applies to the third degree and beyond.
164.          He asks us to understand initiation in a manner more deep and comprehensive than the usual manner in which it is understood, though soul-personality fusion is an inescapable necessity.
165.          We see that, indeed, He is carrying the conception of initiation beyond the capacity for attainment of many of those who will read His words.
166.          Notice the contrast between the words “fusion” and “integration”. DK is not yet speaking of Monad-personality fusion, which, if it exists, is more the domain of the Master or the Chohan, and involves a mayavirupa.
 Initiation is in fact the essential and inevitable process of transferring the primary triplicity of manifestation into the basic duality of spirit-matter.
167.          This is an important definition of initiation and is given from an angle, which for some, may be new.
168.          Interestingly, on our planet we are moving (in terms of rays) from the number three to the number two. The numbers involved in defining the initiation process are the same.
It is the "dissolution of the intermediary," and to this the crucifixion and death of the Christ was dedicated and intended to be the revelation, to the initiates of the past 2000 years, of the transmutation of the trinity of manifestation into the duality of purpose.
169.          If this was the intention revelation, it certainly escaped many because of the normal tendency of human consciousness to materialize spiritual processes.
 I cannot word this in any other way but the enlightened will comprehend my meaning.
170.          Presumably, the “enlightened” are those who have achieved at least the third initiation with its exposure to “light supernal”.
The interpreters of the Gospel and many disciples of the Christian dispensation have singularly failed to grasp this revelation;
171.          This is probably due to their spiritual status and to the rays upon which they worked—more the sixth than the second.
172.          Over the course of 2000 years, some have definitely grasped the revelation, but it has not made its way into commonly accepted Christian thought.
 they have laid the emphasis upon the death of the personality, whereas when Christ experienced the "great void of darkness" and chanted aloud the occult mantram "My God, My God, why hast Thou forsaken Me," he was recognising simultaneously the distinction between His "robe of glory" (symbolised by the [Page 259] partition of His garment by the Roman soldiery) and also calling the attention of all future disciples and initiates to the disappearance of the "middle principle," the soul;
173.          The levels of interpretation were very different. It is probable that a number of the disciples of the Christ stood at the point of the second initiation, a period of incarnational experience during which the “death of the personality” would have been important to them.
174.          The Christ was speaking of events within the causal body. Its disappearance allowed a new focusing within the Triad. Of course, this type of experience was more that of the Master Jesus. The Christ had for long been triadally focussed.
175.          The forsaking “God” is clearly the Solar Angel Who is returning to the Heart of the Sun or the Central Spiritual Sun (the two higher periodical vehicles of the Solar Logos).
 He was projecting (into the world consciousness) the recognition which must come of relation to the Father or the Monad.
176.          If the Christ inspired the speech on the Cross, it is easy to see the monadic origin of the words.
This great dissolution is culminated for us at the time of the third initiation when the Light of the Monad obliterates the light of the soul and the material atomic light of the threefold personality.
177.          This is an important statement emphasizing the monadic nature of the third initiation.
178.          The term “great dissolution”, however, is enigmatic, as we would think of it as more related to the fourth initiation.
179.          The obliterating light, however, has everything to do with the third initiation, and was the reported experience of Paul on the Road to Damascus
180.          How can one speak of a “dissolution” at the time of the third initiation? May we think of a kind of “blotting out of form”, a kind of “hiding all difference”?
181.          If so, we might call it a kind of “dissolution” of the illusions of consciousness.
 But—and here is the point—the recognition of this death and its effects is only symbolically enacted and recognised at the time of the fourth initiation, the Crucifixion. All lesser dissolutions, deaths, renunciations and disappearances of that to which the lower nature holds and is held are enacted in relation to the accustomed aspects of form-life, and of conscious sensitivity and awareness; they are simply preparatory to and symbolic of the final great dissolution of the causal body, consummated at the Crucifixion.
182.          Well, DK clarifies the matter. He places the third initiation in the category of “lesser dissolutions”. The third and lesser initiations all have their “dissolutions, deaths, renunciations and disappearances” of certain states of consciousness and energy states, but they are all somewhat like practice for the Great Renunciation.
183.          So, clearly, the earlier dissolutions are related to the “accustomed aspects of form-life” etc, and are not in relation to the ‘un-accustomed aspect’—i.e., the causal body.
184.          DK calls the Crucifixion (as the “final great dissolution) symbolic. We might say that it is symbolic of many far greater dissolutions to come.
This leads to the resurrection or uprising of the personality-soul consciousness (duly fused and blended) into that of the monad.
185.          Note the term “resurrection” as here used. The resurrection process begins at the fourth initiation, and in the Christian narrative, the resurrection is much associated with the aftermath of that initiation.
186.          However, the true Resurrection Initiation is expressed through the seventh initiation. We might think of it as in process from the fourth to the seventh. The true Resurrection follows the Ascension and involves the rising of the liberated Monad to the logoic plane—quite another thing to the resurrection as here described.
187.          We note that soul and personality consciousness are blended before they rise into monadic consciousness. This is a point never to be forgotten. Soul-personality fusion must precede Monad-personality integration, which is really Monad—soul/personality integration.
This is finally carried to the point of solar perfection at the Ascension initiation.
188.          DK seems to say that the type of resurrection of soul-personality consciousness here discussed is perfected at the Ascension initiation, which is the sixth. We can understand why He says so, as, at the sixth initiation, the Monad, as we think we understand it, is still intact.
189.          What becomes of the Monad at the seventh initiation (the true Resurrection) when it comes into relation with the logoic plane is a matter for cautious speculation. Perhaps the Monad changes vestures when it focuses on the seventh plane.
I have given you this teaching in terms of the Christian presentation as it may be simpler for you to grasp, but there are many other formulations and approaches to these truths and the newer they are the more difficult necessarily are they to present.
190.          Can we think of other presentations of the same truth? If so, do we find the Christian presentation easier of apprehension?
Only those who are on the immediate verge of initiation will understand; the others will prefer to interpret these truths to themselves in the easier and well-known formulas of the preparatory stage of the at-one-ing of soul and personality.
191.          We are speaking of those who are on the verge of the third or fourth initiations. Within the psyche of such people there are transpiring realizations and revelations which are not easy to put into already formulated language.
192.          For such people, the term being has some real significance and the “Monad” is not just a word.
The stage of recognising the revelation which is accorded to the initiate of the major Mysteries is itself divided into lesser phases.
193.          We note the idea of “recognizing the revelation”. We recall that that which is to be revealed is eternally present but for so many, unrecognized.
194.          Note we are speaking of the “initiate of the major Mysteries”, again suggesting that what is said here does not apply to the initiations of the threshold, but only to the truly major initiations—the third and beyond.
These might be described as three in number though much is dependent upon the initiation to be taken and the ray of the prepared disciple. These are:
195.          With certain qualifications concerning the initiation to be taken and the ray of the initiate taking the initiation, DK will describe the stage of recognizing the revelation.
1. The Stage of Penetration. This refers to the piercing through the world glamour and thereby effecting two objectives:
196.          We can correlate this phase with the application of the fifth ray as wielded through the ajna center. The influence of the planet Venus will be prominent.
197.          The piercing action also suggests the Projection phase of the building of the antahkarana, which gives access to the energies of the spiritual triad.
198.          When the term “world glamour” is used, it is possible that the illusions of the lower mind are also included.
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a. The Light of the Spiritual Triad streams into the consciousness of the initiate, via the antahkarana, so that the Plan for humanity and the divine Purpose in relation to the planet become increasingly clear. This initiates relation to Shamballa.
199.          We see the potency of the antahkarana and how, only by means of its agency are carried knowledge of the Divine Plan and Divine Purpose.
200.          What we come to understand is that the antahkarana eventually gives access to the Monad and to Shamballa.
201.          We note that DK does not say that ‘this consummates relation to Shamballa’. Only the first phases of contact are indicated.
b. Part of the world glamour is thus dissipated and thus a clarifying of the astral plane takes place and humanity is consequently served.
202.          We remember that we are speaking of the stage of “recognizing the revelation”. Those engaged in this process (a process necessitating the building and use of the antahkarana) are serving humanity through the clarification of the astral plane.
 Every disciple who arrives at a recognition of the initiate-revelation releases light and dissipates a part of the glamour which blinds the mass of men.
203.          Here we see the value of working upon ourselves and upon our power to recognize initiate-revelation. The very recognition is a service.
The sixth ray disciple takes far longer over this stage of penetration than do disciples on the other rays but only in this world cycle.
204.          By “world cycle” we may mean the fourth round; that would be the largest possibility. There are other cycles of great but lesser duration which could be indicated. A great Platonic Year (of approximately 25,000 years) is from one perspective, a “world cycle”.
205.          The sixth ray disciple (presumably the disciple whose soul is focussed upon the sixth ray) is often involved in the generation of glamor rather than its piercing and dissipation. Yet, interesting, all disciples involved in Group IX.2 (the Trained Observers, or ‘Glamour Group’) possessed the sixth ray either in the personality or astral body.
206.          We realize that glamour is blinding, and is dissipated through extensions of the sense of sight.
2. The Stage of Polarisation.
207.          This is the second stage of the threefold stage of recognizing the revelation.
This is the stage wherein the initiate, having let in the light and penetrated through the dense fogs and mists of the world of glamour, suddenly realises just what he has done and takes a firm stand, correctly oriented towards the vision (or to word it otherwise towards Shamballa).
208.          Penetration, apparently, may not be accompanied by full understanding that penetration is actually occurring.
209.          So, in the larger process of recognizing the revelation, there comes the moment of ‘recognizing that penetration has occurred’ and its results.
210.          When the recognition comes, a stand is to be taken necessitating an act of will. Every stand requires will.
211.          The vision in such a case is no illusory vision, but an apprehension of Shamballa, itself, at least in some measure.
212.          To know and understand what we have done is to strengthen what we have done. This is a general principle.
 One of the things which must be grasped is that as the initiate is a point of hierarchical life (either on the periphery of the Hierarchy, or within the circle or at the centre) he is a definite part of the hierarchical effort.
213.          Who is a member of the Hierarchy? In some respect every aspirant and disciple is included within the circle of hierarchical life, but the initiate is a member of Hierarchy in a truer and more complete sense.
214.          All—aspirants, disciples and initiates—are part, to a degree, of “the hierarchical effort”, but an initiate definitely so.
That effort is directed towards an orientation to the greater centre of life—Shamballa.
215.          Yes, we remember that Hierarchy is oriented towards Shamballa. If the initiate or initiate-disciple is definitely a part of the hierarchical effort, he, too, is oriented towards Shamballa.
216.          We should pause to realize the importance of this Shamballic orientation, as our usual thought may be of the Hierarchy—a thought which, of course, should not cease.
Students are apt to believe that the orientation of the Hierarchy is towards humanity. That is not so.
217.          DK is putting things in proportion for us.
 They respond to human need when the demand is effective, and are custodians of the Plan;
218.          We notice that humanity must really be in need before the Hierarchy will respond and that the demand sent up because of that need must be “effective”—i.e., sufficient in its invocatory power.
 but the orientation of the entire hierarchical group is towards the first aspect, as it expresses the Will of the Logos and manifests through Shamballa.
219.          This is a necessary clarification for self-centered humanity.
Just as the disciple has to do two things: polarise his position by establishing right human relations and at the same time become a conscious, practising member of the Kingdom of God, the Hierarchy, so the initiate—upon a higher turn of the spiral—has to establish right relations with the Hierarchy and become simultaneously conscious of Shamballa.
220.          We have an important parallel:
        1. The disciples are to:
                                                               i.      Establish right human relations
                                                             ii.      Become conscious, practicing members of the Kingdom
of God
        1. The initiates are to:
                                                               i.      Establish right relations with the Hierarchy
                                                             ii.      Become simultaneously conscious of Shamballa
221.          For the initiate, the requirements are one step higher.
All I can impart here is the desired point of attainment [Page 261] but the phraseology is relatively meaningless, except to those who are experienced in the processes of initiation to a greater or less degree, according to the initiations already taken.
222.          DK writes knowing that He will not be fully understood except by those who are passing through the process of initiation or who have passed through it.
223.          The degree to which He will be understood depends upon the initiatory experience of the one who attempts to understand.
This polarisation, this point of focussed effort and this attained orientation is the basic idea lying behind the phrase "the Mountain
of Initiation
224.          We are dealing with three factors which give us a fuller understanding of the phrase “the Mountain
of Initiation
        1. Polarization
        2. The point of focussed effort
        3. The attained orientation
225.          If, symbolically, we are engaged in climbing the “Mountain
of Initiation
”, these three factors are of importance to us.
 The initiate "plants his feet upon the mountain top and from that point of altitude perceives the thought of God, visions the dream within the Mind of God, follows God's eye from central point to outer goal and sees himself as all that is and yet within the whole."
226.          Here is obviously a selection from the “Old Commentary” describing what the initiate does once he “plants his feet upon the mountain top”.
227.          The initiate is obviously focussed within the Spiritual Triad, and in touch with the Monad which is rapidly integrating with the soul-infused personality.
228.          The three things done by the initiate suggest the three aspects of divinity and the first, second and third rays.
229.          Under the third ray, he perceives the thought of God.
230.          Under the second ray, he dreams the dream within the Mind of God (the buddhic formulation of that which is within the Divine Mind).
231.          Under the first ray, associated with the directing “eye”, he follows God’s eye from the central point (this involves atma) to the outer goal (as the Divine Will would manifest it) and sees himself (in Isolated Unity) as all that is and yet within the whole. He sees himself as both the individual and the whole—a state which DK has beautifully described in R&I.
“In the state of being which we call the monadic, no difference is recognised between these two because (if I can bring such ideas down to the level of the intelligence of the aspirant) it is realised that there is no identity apart from universality and no appreciation of the universal apart from the individual realisation, and this realisation of identification with both the part and the whole finds its point of tension in the will-to-be, which is qualified by the will-to-good and developed (from the consciousness angle) by the will-to-know. (R&I 106)
3. The Stage of Precipitation.
232.          We finally reach the third stage in the process of “recognising the revelation”.
 Having thus identified himself through penetration and polarisation with the Plan and with the Will of God (which is the key to Shamballa), he then proceeds—as a result of this triple recognition—to do his share in materialising the Plan and in bringing through into outer manifestation and expression as much of that Plan as he can.
233.          We gather that “recognising the revelation” carries with it the demand that that which is recognized be precipitated.
234.          If we are looking for an understanding of “the key to Shamballa”, DK gives it to us directly—it is the “Will of God”.
235.          Why is the recognition a “triple recognition”? There are three phases to “recognising the revelation”, but is the revelation itself triple?
 He thus becomes first of all an outpost of the Hierarchy (which of necessity means sensitivity to the Shamballa energy), and then increasingly an Agent of Light—the Light universal, or the Light of the Monad.
236.          As the recognition is recognized the initiate passes through two phases:
        1. Becoming an outpost of Hierarchy. Every member of the Hierarchy is sensitive to Shamballic energy.
        2. Becoming, increasingly, an “Agent of Light”—the universal light of the Monad. In this instance, the universal light is solar logoic light. The solar system is, from one perspective, the ‘universe’ in which we live.
237.          DK has described the high destiny which lies before the gradually ascending initiate. This destiny indeed embraces more than we would normally conceive when thinking about the initiation process. In certainly gives us adequate incentive to strive towards our higher possibilities.
I have no more to say today anent initiation. Ponder upon that which I have given and grasp as far as you imaginatively can the magnificence of the initiatory process—so vastly more inclusive than has been indicated by any of the teaching given hitherto.
238.          We are enjoined to use our imagination in the attempt to grasp the nature of an initiation process of great scope. When DK uses a word like “magnificence” it should arrest our attention.
239.          If we pause to reflect, we will understand how very much has been given in this instruction. The danger is to read once through lightly and not return. Rather, a ponderous and pondering approach is needed if we are to extract the vital essence of what has been conferred.
After the war is over and the new world, with its coming civilisation and culture begins to take shape, an increasing emphasis will be laid upon the purpose of the Controlling Deity or basic Life or Energy as it is working out through humanity.
240.          DK is telling us of the importance of a growing apprehension of the Purpose of Deity—God, the Planetary Logos, as He expresses Himself through the Will aspect.
This will be done by those who are trained esotericists.
241.          Naturally it would be beyond the scope of even the advanced human being.
 Much that is now being said by world leaders and serving workers in every nation is an indication of an unconscious response to the Shamballa energy.
242.          It is expected that the true esotericist will respond consciously to this greatest of all planetary energies.
Towards the end of the century and during the first few decades of the twenty-first century, teaching anent Shamballa will be given forth.
243.          Will this teaching be given by DK after 2025, or will it also be given by those esotericists who can truly comprehend it and help it make sense to at least some human beings?
The effort of the abstract mind of man will be towards the comprehension of this, just as the [Page 262] goal of hierarchical contact marks the present effort of the disciple.
244.          This is an important statement. Each of us has an abstract mind. How should this abstract mind be used? To what end?
245.          Here the answer is given: towards the comprehension of the teaching anent Shamballa. How many of us have used our abstract mind in this manner with any consistency?
Glamour is disappearing; illusions are being dissipated; the stage of penetration into a new dimension, into a new phase of effort and of attainment is rapidly being promulgated.
246.          DK is looking at the world as it appeared to His inner vision in the 1940’s. It is true that much glamour and illusion have been dissipated. It is also true that some powerfully motivated groups are still potently under the sway of glamor and illusion and are posing a considerable danger for the continuation of the human race.
This is being done in spite of all the horror and agony and will be one of the first results of respite from war.
247.          When this instruction was written, WWII was still raging. In the midst of it all, DK witnessed the dissipation of the glamorous and illusory forces.
The war itself is shattering illusions, revealing the need for change and producing a demand for a future new world and a coming beauty in living which will be revolutionary and a material response to an intensive initiation process in which all disciples can share and for which advanced aspirants can prepare themselves.
248.          This is stated as a fact and also as a great ideal. We have, however, yet to see that “coming beauty in living” (at least globally in any significant measure). Perhaps quite a few have been witnessing “a material response to an intensive initiation process”. Following the war, and especially in the 60’s and 70’s there was an extraordinary urge among millions towards the expansion of consciousness. It still persists, but is in danger of being overcome by highly charged inferior forces.
Now that you have, presumably, brooded for some months on my instructions on the Formulas, I will seek to impart to you some of the deeper implications.
249.          This is DK’s method of working. He offers much that is enigmatical in the hope of evoking the intuition of His chelas. Later He offers specific interpretations of that which was earlier offered. Thus are ideas corrected, including, presumably, some of the ideas offered in the last commentary.
Formula One. — "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.
"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.
"Deep in the tree, between the root and flowers, the eye again is seen. 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. Fire, water and the earth—all need the vital air. The air is life. The air is God."
250.          This is the complete formula and we offered a rather extensive interpretation of it in the previous commentary.
These formulas and their implications have caused some of you concern because of their extreme difficulty of interpretation.
251.          We have been told that the concrete mind alone will not serve for a meaningful interpretation. The intuition is required.
 I would ask you to bear in mind that you are individually [Page 263] quite unable to grasp the extent of your own comprehension because the mind (the major conditioning factor in a disciple's life in the early stages of his training) knows far more than the brain is capable of recording.
252.          This is an encouraging statement and tends to promote the process of intuitive pondering even if the results seem meager.
253.          Because we are not quite aligned and integrated beings, we do not know (in brain consciousness) what we know within our mind and soul.
 Later, in the life of the initiate, the soul registers consciously for the disciple who can identify himself with the soul, far more than the concrete mind is able to register.
254.          DK is identifying two kinds of cleavages—one between brain and mind and a still higher cleavage between mind and soul.
255.          We see that if we are to register that which the soul knows (or that which we, as a soul, know), we have to identify with the soul or as a soul. This will require a special attitude of mind which prevents it from becoming a consuming limitation.
 I would ask you, therefore, to cease gauging your capacity to understand and instead simply to brood and reflect.
256.          DK is encouraging His chelas to stop pulling themselves up by the roots to see if they are growing. So often He asks them simply to do what He suggests. So often, they did not, thus damaging their process and the progress of the group.
Let me briefly summarise for you some of the things I indicated anent these formulas in my previous instructions:
257.          We are receiving a clarification.
1. They are concerned with the six relationships, as the disciple succeeds in establishing them.
258.          There are six formulas and six responses to these formulas which we could call “formulas of revelation”.
2. These six relationships are not six initiations but six intermediate expansions of consciousness, occurring between the major initiations.
259.          It would seem that the use for the formulas is principally during the process between initiations.
260.          The “major initiations” as that term is here used, may well mean our usual initiations—one through five.
261.          We note that between initiations it is most necessary for expansions of consciousness to occur. Such expansions represent the necessary movement from the established initiatory state to the next initiatory state.
3. They are definitely formulas of integration:
262.          We remember that the whole purpose of the initiatory process is the integration of the Monad and personality, or soul-infused personality.
263.          The various possible forms of integration promoted by these formulas are given below:
a. They concern integration progressively into a Master's group.
264.          We recall that this involves first a continuous awareness of the circle of brothers, and then a growing awareness of the “point at the centre”.
b. They also concern integration into some state of group sensitivity, on some one plane, for consciousness of sensitive response is the keynote of all the planes throughout the solar system.
265.          The members of the ashramic group must, together, become sensitive.
266.          On each plane a particular possibility for group sensitivity exists.
267.          Another important principle is being brought to our attention: “consciousness of sensitive response is the keynote of all the planes throughout the solar system”. Thus, through the correct individual and group response to the formulas, increasing sensitivity upon all the planes of our solar system may be achieved. Such sensitivity (to exist in relation to the highest planes of the cosmic physical plane) would, of course, necessitate initiations beyond even the fifth.
4. They are also formulas of revelation. This is peculiarly so in connection with Formula One. They bring about, when rightly used:
268.          Here DK discusses the formulas as “formulas of revelation”. Earlier he told us that the correct sensitive response to the ancient formulas should be called a “formula of revelation”. We shall have to proceed cautiously to gather His full meaning.
a. The revelation of group feeling.
269.          This is a reconditioning, especially, of the group astral body so that its content is understood and can be moved towards harmonization, and responsiveness to the buddhic energy.
b. The revelation of the Master as He is, the centre of light and power within the circle.
270.          This is the revelation of the “point within the circle”.
c. The revelation of the point of life at the centre of all forms.
271.          This is the revelation of a more ubiquitous point reminiscent of the “Relinquished Point” in the third phase of the Leo process (EA 332). The point of life at the center of all forms is, in a way, the same point. The unity of all life is thus revealed.
These effects, resulting from right comprehension of the formulas, might be regarded as reactions—automatic and inevitable;
272.          Our task, then, is to comprehend the formulas correctly, and the three revelations here listed will follow.
I used this word "reaction" in my last instruction. These reactions are frequently, and I might say usually, unconscious and it is only gradually that the disciple wakes up to the fact that by quiet reflection upon the formula, certain [Page 264] expansions of consciousness, a greater sensitivity and an intuitive recognition of the hitherto unseen and unrealised have wrought definite changes in his subjective nature.
273.          Here DK speaks of the “reactions” just mentioned—the reaction being considered a “formula of revelation”.
274.          He adds an important point—that the reactions are usually unconscious.
275.          He also asks for “quiet reflection” upon the formulas.
276.          From quiet reflection we may expect:
        1. Certain expansions of consciousness
        2. A greater sensitivity
        3. An intuitive recognition of that which hitherto has been unseen and unrealized.
277.          From such quiet reflection, we will see that definite changes in the subjective nature have been wrought. The process is subtle and occult, difficult to understand—nothing obvious. Ours is the task of following the instructions to quietly reflect, in the trust that the developments of which Master DK speaks will emerge.
 He does the required work and the results naturally and simply happen.
278.          It’s so simple, and yet many disciples simply lack the trust.
Here is a hint as to the need for occult obedience. I have the responsibility of indicating to you the work I want done and the steps to be taken. You subsequently have to do the work.
279.          We have here a very concrete example of occult obedience. Often it is phrased in terms of a relation between the disciple and his soul/Solar Angel. Here, it is put in terms of simple obedience to the Master’s suggestions.
 Most of you, living normally as you do in the world of effects and not in the world of causes, are preoccupied with the possible results and the phenomenal differences (if I might call them so) which are expected by you to eventuate from the work.
280.          This is a rather objective orientation, superficial really, and common. It arises, perhaps, from eagerness for progress.
Therefore, instead of concentrating upon exactitude of work and meticulous obedience, your energy goes into the thought of what will happen, into the consideration of the difficulties of the work, and into your belief that no results are demonstrating in your particular case.
281.          The contrast between what DK expects and what usually happens is stark.
282.          DK expects the chela to concentrate upon doing the work with exactitude. He also expects meticulous obedience to His recommendations.
283.          Instead He receives:
        1. The chela’s energy directed to the thought of what will happen
        2. The chela’s thought focussed on the difficulties of the work (which certainly stops progress).
        3. The chela’s belief that no results are occurring in his particular case.
284.          Obviously, what we tend to do as chelas is not what we should be doing.
 Primarily what I am doing in giving you these formulas is to aid you to work in the world of causes and so draw you consciously out of the world of effects.
285.          DK has just told us that His chelas tend to work in thee world of effects—presumably the world of the senses or, if slightly expanded, the world which comprises the eighteen lower sub-planes of the cosmic physical plane.
What He is attempting to do is draw His chelas into the world of causes, which includes the higher three levels of the mental plane and, judging from the definitions of the scope of the initiatory process, the levels of the spiritual triad  as well.
Therefore, I would ask you to do the indicated work, to concentrate your minds upon these formulas of power—"working without attachment," as the Gita expresses it—and refrain from looking for results, knowing that they will be there, e'en though unrecognised by you, until your focus is more definitely subjective.
287.          Here the ancient formulas which are also “formulas of revelation” are called “formulas of power”. This may suggest that they put the chela in touch with his monadic nature.
288.          We are asked to work in a certain way—meticulously following the Master’s instructions and doing so without attachment to results.
289.          We are to have faith and to expect recognition later, when we have developed a more “subjective” focus.
 I did not say "introspective," my brother, but "subjective." To be an introvert really means that you, as a thinking personality, are always looking in to your inner feeling and thought life. That is not living subjectively; it is living as an outer observer who looks within.
290.          DK is offering an important distinction between subjectivity and introversion.
291.          Introversion is still a personal orientation, involving some of the higher sub-planes of the eighteen lower sub-planes.
292.          The observer doing the introspecting is the observer within the personality brain consciousness. This is not at all the true inner observer—the disciple as the soul-in-incarnation.
293.          The distinction seems clear and yet many confuse the two orientations.
 To live subjectively means that the focus of your consciousness is within and that from that point you look in two directions: outward at the personality upon the physical plane and inward at the soul. Ponder on this.
294.          This is most interesting as it becomes apparent that it is the disciple (positioned midway between the personality and the soul) who is the seat of the subjective attitude.
295.          Often when we use the term “disciple” we think “personality”, but it is not so. The distinction must be clearly held in mind.
296.          Thus, we are now to discriminate between the outer observer and the true disciple or inner observer—a position of consciousness which is neither personality consciousness nor full soul consciousness.
The distinction is very real and one that you should grasp. The man who knows the difference between living an introspective life and a subjective life is well on the way to being a true esotericist.
297.          Here is another golden statement. We may often wonder, “just what is the true esotericist?” Here we are told in relation to the “Attitude of the Observer”—the often used occult practice.
298.          When we function as the observer how do we function? Here we are given the proper method.
Let us look for a minute at Formula One and seek its [Page 265] simplest interpretation, and yet an advanced one from the angle of the neophyte (which you should not be).
299.          To whom is DK speaking? To the members of the New Seed Group—supposedly tested disciples.
300.          Perhaps not too many who are truly neophytes will read and ponder these ancient formulas—at least not for any significant amount of time. They are too difficult for the neophyte’s consciousness.
I will take one or two general ideas which emerge from an analysis of the whole and then a few sentences which—when interpreted—may throw light upon certain basic and practical significances.
301.          It will be interesting to see whether the interpretation in the last commentary accords with the clarifications now given by DK.
I would first have you note the emphasis upon the "eye" in this formula. It is a keynote and appears in various guises. Behind all the ideas lies the concept of seeing, of a Seeing One, looking on at the created Whole.
302.          One of the major keys to the initiatory process is sight. At the first initiation the candidate sees (inwardly) the soul for the first time.
303.          Initiation is directly related to the fifth ray, and so are sight and vision.
This same concept is to be found in the fundamental Masonic symbol of the Eye of God which dominates everything within the Temple
. In this formula we have:
304.          Masonry is presently and symbolically, a system which depicts the process of initiation. If the “All-seeing Eye” dominates everything within the Temple
, we see the inseparability of the initiatory process and the “Eye”.
1. The Eye of God. Shiva is the first Person of the Trinity, the Destroyer, but at the same time the Final Absorber, the Whole and yet the part.
305.          In the state of “Isolated Unity” the perceiver realizes the Whole in relation to all the parts. Yet the vision of the parts and their unity also exists.
306.          Is it clear that the “Destroyer” can be the “Final Absorber”? This final absorption, though an act of restitution, is also an act of destruction—in relation to the forms which previously existed.
 This is the organ of the divine Will or Power, the Eye, through Whose directed gaze the power flows outward to its created Whole. In the case of the human spirit, it is the Monad.
307.          The “Eye of God” is the Monad. How often do we think of the Monad as an “Eye”?
308.          The directing power of the Monad is released through a “directed gaze”. We see how, through one of the powers of the eye, the Monad sustains the Whole.
309.          The same can be said on a larger scale of the planetary logoic Monad and of the solar logoic Monad in relation to the solar system.
2. The Eye of Vision, indicating this time not the directing energy, but the conscious Observer, the Soul, whether cosmic, solar or human.
310.          The Eye of Vision relates to the Soul and its consciousness. It does not direct; it observes.
311.          With which “Eye” do we (the “I”) ‘I-dentify’?
3. The Eye that Knows. This is the disciple who, from stage to stage, reacts increasingly to the direction of the spiritual will and to the growth of sensitive response, and in both his brain and his mind consciousness in the three worlds knows.
312.          The disciple is still dualistic and the “Eye that Knows” is really two eyes—a right and a left, guaranteeing the ability to “look from here to there”.
313.          We note that the disciple, as the third in this sequence of eyes, responds both to the directing eye (the Monad) and to the eye of “sensitive response” (the soul). Through the disciple the quality of these two eyes is expressed in the dualistic world of form.
That knowledge is limited in the neophyte, deepening in the disciple and profound in the Master, but it is all related to vision.
314.          All of the types here mentioned are related to “The Eye that Knows”. Even a Master is a disciple and, thus, expresses His own particular manifestation of “The Eye that Knows”.
4. At the same time this formula tells us that there are four eyes:
315.          Naturally, we would expect this if we understand the nature of “The Eye that Knows”
a. "One made of fire" . . . the eye of God.
316.          The Monad is the fiery eye, the eye of fire.
317.          What is the true constitution of the Monad? Is it not a spark descending from the One Flame?
b. "One fluid as the sea" . . . the eye of vision.
318.          The fluidity reminds one of both Mercury (quick silver) and of Neptune (god of the ocean or sea). This is a buddhic eye, fluidly fusing the many perceptions into a recognizable unity.
c. "And two which look from here to there, the eye that knows." These are the eye of the disciple and the eye of the personality. There is a clue to this in a statement in The Secret Doctrine that the right eye [Page 266] is the eye of buddhi and the left eye the eye of manas—these are the eyes of the high grade integrated personality, en rapport with the soul.
319.          There are two human eyes and one of them symbolizes the disciple and one the personality.
320.          Both the centers of consciousness called “disciple” and “personality” are here referred to as “eyes”, and this is correct for both of them are sources of sight. One can see as a disciple responsive to the soul (this would in this case correlate more with the eye of buddhi) or one can see as a personality in a limited, mental, egoistic manner (which, in this case, would correlate more with thee eye of manas, for the personality is considered the vehicle of intelligence).
321.          Thus, we see that Monad, soul, disciple and personality are all “eyes”. As well, they are all “I’s”.
d. "Fire, water and the earth all need the vital air. The air is life." The clue again to this is to be found in The Secret Doctrine, I.80, where we find the words "Matter is the Vehicle for the manifestation of Soul on this plane of existence, and Soul is the Vehicle on a higher plane for the manifestation of Spirit and these three are a Trinity, synthesised by Life, which pervades them all."
322.          The air, in this case is pure energy, pure vitality, life. The “vital air” pervades the fire, water and earth discussed in the formula, just as Life pervades Spirit, Soul and Matter.
323.          In this case, we cannot think of air as simply the energy of the systemic buddhic. Plane. Perhaps it can be conceived in relation to the energy of the cosmic buddhic plane, on which the Pleiades are focussed (and on which, the chart on TCF 344 shows the seven Rishis of the Great Bear focussed).
You can see, therefore, upon careful reflection how simple this matter is, exoterically considered, and how the key to understanding lies in conscious identification with all three, both sequentially through growth and simultaneously through initiation. I have here given you an occult hint.
324.          The Tibetan makes the interpretation of Formula I appear rather straightforward. To deeply understand the formula however, is another matter.
325.          He is telling us that if we wish to understand, we have to identify—with all three eyes.
326.          We can do this sequentially as we grow in consciousness. But if we learn to identify as the Spirit aspect, all three identifications can occur simultaneously. This becomes possible through the faculties which grow through the initiatory process.
327.          Saturn is the planet of sequence, and Uranus, the planet of the Hierophant, the planet of simultaneity.
328.          One who can only see through the eyes of the personality and of the disciple cannot possibly apply the necessary simultaneity. This becomes possible only with identification when Spirit is becoming a reality.
329.          In the terms that DK has discussed initiation in this instruction, only the Spirit-identified individual is the true disciple.
Secondly, I would have you note how this formula refers to the antahkarana:
330.          The use of the word “line” suggests the antahkarana.
1. "A line of fire between two blazing points"—the monad and the soul.
331.          One strand of the triangular antahkarana precisely connects the soul and Monad.
332.          Even the connection between the soul-infused personality and the Monad involves the soul—absorbed, as it were, into the personality.
2. "A line, emerging from the earth and ending in the ocean"—referring to the sutratma which, when the antahkarana is completed, blends all types of consciousness, spirit and matter, into one living whole, the ultimate Reality.
333.          This is the greater of the lines and the ocean in which this line ends is the ‘Ocean
of Life
’. It is the line which connects and fuses all.
These are some of the more obvious significances;
334.          We might say that these are obvious to the Tibetan but certainly not to the neophyte or someone largely unfamiliar with the teaching.
deeper ones will emerge when these are realities and not speculative theories in your life.
335.          Our obligation is to turn speculative theory into the reality (which already is).
It will be apparent to you consequently the need for definite work upon the instructions given you upon the antahkarana.
336.          DK is linking the antahkarana work to the work that must be done upon the six formulas. We must not separate these two lines of endeavor in our mind. They are strongly interrelated and neither can be completed to best advantage without the other.
 In connection with the above, I would call your attention to some words I wrote in my last instruction to you in reference to Formula Two. I there said that alignment "will be our next consideration when Formula One has brought about certain changes in consciousness.
337.          DK hoped for the desired results. Often, however, it seems that He was forced to continue offering new material even though His chelas had not assimilated the old. After all, He was writing for a wider group of chelas and even for the reincarnated aspects of His present chelas.
 I shall not consider these formulas at present. I will only point out their major implications which will be seldom what you think, conditioned as you are by the terms and the interpretations of the lower concrete mind."
338.          Again, we have the hint that the concrete mind cannot fathom these formulas and that those individuals overly conditioned by the concrete mind will find themselves limited in arriving at an accurate interpretation.
339.          We are to be ready for surprises. If the interpretation of the formulas seems too obvious, we are probably approaching in a superficial manner.
340.          The work here presented is truly occultism, and requires a subjective (not introspective) approach.