Commentary 44: DINA II Studies
Pisces FMN/SFF 2007
Bolding and underlining, MDR.
It is suggested that the student study this section with his DINA II book handy as it will contribute to the preservation of continuity.
I would like in this instruction, my brothers, to make certain suggestions to you anent the approach to discipleship that humanity is making and the approach to initiation which disciples in every country and of all schools of thought and of religious persuasion are today making. I have told you in many places that the techniques for training disciples are changing in order to conform to the rapid progress being made in mass orientation,
1. What we see is that the techniques for training disciples are changing not only because of the higher calibre of disciples available in today’s world, but because the masses of human beings (who must be aided by disciples) are changing their orientation. Humanity is awakening.
and that a new light upon the entire [Page 295] theme of initiation is imminent.
2. The old methods will simply no longer do. I wonder if modern students of discipleship have grasped this to the extent hoped by Master DK.
I would like, if possible, to be somewhat more explicit. You, at least, after these years of training by me, should be susceptible to some increased realisation along these lines.
3. Hopefully we can number ourselves among those who “should be susceptive to increased realization”. Much will depend upon how seriously we take our continuing discipleship opportunity—continuing because of world need and because of the invaluable Teaching given by Master DK.
Humanity—as has oft been said—is now the world disciple.
4. This is a potent statement. Humanity is not only the ‘world aspirant’, but has moved on to become the “world disciple”. This statement offers great encouragement.
5. We will have to attempt to understand the term “world disciple” carefully. As we do this, it is important to realize that the great majority of human beings are not yet mentally polarized as a disciple must be. Yet mental unfoldment is rapidly increasing and Aquarius is a sign in which mentality will receive a tremendous stimulation.
Why is this? Primarily for two reasons:
1. Men are rapidly awakening mentally. The whole world is thinking, primarily along political lines and along lines of current ideologies. Even peoples long dormant are now convulsed by mental processes.
6. There has been a great mental awakening. Modern systems of mass education have done their work. Even those for whom the mind was dormant are now engaged in thought of some kind (even though it be kama-manasic). The result in many quarters is turbulence caused by the mental approach.
This shift in human consciousness involves a rapid focussing of human intention on mental levels. This mental polarisation is essential to discipleship. It is as yet a general trend, but much progress has been made as a result of the tension of war.
7. The implication is that the tension and stress of war have forced men to think.
8. We gather that whereas “human intention” is not increasingly focussed on mental levels, it used to be focussed on astral levels.
9. There is no discipleship without “mental polarisation”. Humanity is not ‘there’ yet, but the trend exists.
10. True mental polarization involves a soul-infused mind, just as true personality integration is integration of the personality with the soul.
11. So, the increasingly mental approach of humanity opens the door to the Path of Discipleship.
2. Men are rapidly developing an understanding goodwill. The world is full of movements for relief and for the amelioration of human distress, and this from the point of small and large communities and also nationally and internationally. To this the Red Cross, UNRRA and many analogous and well-intentioned affiliations of men everywhere bear witness. This indicates not only a mental polarisation but responsiveness to the love nature of God;
12. The idea here presented is that if a sufficient degree of mental polarization did not exist, the goodwill movement in the world could not exist.
13. Goodwill is “love in action”. Goodwill indicates “responsiveness to the love nature of God”.
14. DK is telling us that heart and mind are both active within increasing numbers of the human race.
these together indicate a fusion and a sensitivity which is new in human history and which is most encouraging, testifying as it does to the success, at last, of the evolutionary process.
15. It has been a ‘long wait’. Humanity has been tardy in its response to proffered opportunity and has only recently (under the stress of the Great War—1914-1945) reached the point where mental focus and goodwill characterize large numbers.
16. The Tibetan possesses an historical perspective far greater than ours. As He sees it, something new is emerging within the human race. Does our evaluation of the situation accord with His?
17. It is interesting to think that before this time, that there was little in the human race as a whole to testify to the success of the evolutionary process.
18. The apparent cruelty of the human experience has been extreme of late, but the extremity has borne its fruit. “Let pain bring due reward of light and love.”
The time, therefore, when the Hierarchy had to deal almost entirely with the emotional devotee is past, and this has come about far more rapidly than had been anticipated.
19. Humanity has made rapid progress in the development of its mentality.
20. For the human race as a whole there has been recently a ‘rapid growth spurt’. Perhaps we can consider the preliminary harnessing of atomic energy to the needs and desires of man as an indication of this exceedingly rapid growth. If the fifth ray had to be withdrawn because of excessive development, it indicates a great surge in the mental abilities of humanity.
21. One also wonders just when the Hierarchy had anticipated the ending of the predominantly emotional orientation among spiritual aspirants.
22. We do know that much that was anticipated of the Age of Capricorn has already occurred just as we are entering the Aquarian Age.
The task of the Masters before the eighteenth century was to take emotional aspirants and train them in the technique of mental polarisation, prior to permitting them to enter Their Ashrams. This was the best that could be expected, and in the last analysis was all that was required, because mentally polarised aspirants to accepted discipleship would have been of little use in the work of lifting mankind nearer to the light; the Ashrams exist primarily for that purpose.
23. DK is speaking of the period before the eighteenth century, which we can consider the period before the “Enlightenment”, as it is called in relation to Western Civilization.
24. We learn that before the eighteenth century the members of the human race were so emotionally polarized that the disciples who were mentally polarized could not reach them in any significant numbers.
25. We are reminded of the primary purpose of the Ashrams—to lift humanity nearer to the light and not primarily to edify their members.
But the [Page 296] mentally focussed humanity of today cannot be reached by emotional workers alone.
26. The presence of at least some emotionally focussed workers is still needed.
The mental approach is called for and a higher type of disciple is needed.
27. It is DK’s purpose, then, to help produce this “higher type of disciple”. We may remember that the Teaching on the New Discipleship was the second most important aspect of Master DK’s presentation of the Ageless Wisdom Teaching to the world (cf. R&I 251)..
The training to be given to aspirants (and this must be begun in our educational centres) will concern the dual use of the mind, the nature of energy, the indication of an evolutionary plan which includes more than the physical forms, and later of a definite and clear purpose for humanity as well as modes and methods of developing the subjective and subtle powers of the human being. This will involve a study of the constitution of man and the relation of its lower and higher threefold nature to the three aspects of divinity.
28. We note the responsibility of our “educational centers” in the training to be given to aspirants. We may question: is DK referencing educational centers, the specific purpose of which is to train spiritual aspirants, or is He speaking of conventional centers of education? It would seem that, given the listed requirements, centers specifically for spiritual education would be required. The use of the word “our” suggests the specifically spiritual nature of these training centers.
29. Let us of the sake of clarity tabulate the nature of the training which must now be offered to aspirants if this higher type of disciple is to emerge.
30. We can evaluate the spiritual training centers presently in existence and see if they live up to these requirements.
You will note how increasingly, with all of you, I am emphasising man's essential duality and not his temporary triplicity. I would have you try to ascertain and understand my reasons.
31. The “essential duality” of man is his Sprit/Monad and his soul-infused personality. For the advanced disciple and initiate, the soul is no longer considered an independent center but has been, as it were, ‘absorbed’ by the personality or, may we say, that the soul (as a center of higher consciousness) has absorbed the personality? Either way, the effect is the same; soul and personality are merged into one unit.
32. The Spirit becomes the higher aspect of the duality and the disciple gradually learns to function in response to the “Technique of Duality” (which follows upon the application of the Techniques of Fusion) (cf. EP II 378-379).
33. The new curriculum for the development of disciples involves the will aspect, and an approach to the spiritual triad using the antahkarana. Given the methods of training so prominent in the past, this approach is, relatively, very new—though in inner esoteric circles such techniques have naturally been known for ages.
34. The modern disciple must learn to access the Monad, the spiritual triad and the will.
As this curriculum is firmly established it will revolutionise modern educational systems upon a planetary scale, and then man the reorienting aspirant, will become man the accepted disciple.
35. Although humanity has been called the “world disciple”, it would be more accurate to call it the “reorienting aspirant”. The terms “disciple” and “aspirant” can sometimes be used interchangeably. No one is truly upon the Path of Discipleship until he has taken the first initiation and every true aspirant has taken the first initiation. Thus, we have the equivalence of the term “disciple” and the concept of the “true aspirant”.
36. A “reorienting aspirant” is one who is reorienting towards the stage of, first, mental focus and then, mental polarization. Achievement of this stage is absolutely necessary before one can be called an “accepted disciple”.
I wonder whether you have ever considered the widespread effect of all the reflective thinking, the aspirational prayers and the meditation work—untrained or as the result of training—done by people in their millions down the ages through the entire planet?
37. DK is speaking of the cumulative effect of thought, prayer, aspiration and meditation. In short, by these means, there has been a reconditioning of the consciousness of humanity.
Its quality is altering; its strength is increasing; its livingness is producing changes in the human organism.
38. These methods of spiritual orientation (present down the ages) are now increasing in quality, quantity and intensity.
39. Not only are the changes producing changes in consciousness, but (so DK seems to be saying) the human organism itself is changing. We all know that changes in consciousness change matter.
The tide of spiritual life is today so strong
and striving that the next one hundred and fifty years will demonstrate
the factual nature of the
40. This will take us approximately to the year 2100, just before the onset of the Aquarian Age (technically considered), although Aquarian energy currents have been with us for a few hundred years.
41. We can evaluate this statement in relation to the “event” or process Reappearance of the Christ. This does not necessarily mean that the Christ will have reappeared by the year 2100 (though of course this is always possible), but that, certainly, the foundation for His Reappearance will be firmly established.
The soul will be
understood as a reality and the
43. We have much to ‘get through’ in order to fulfill this prophecy, but humanity is equal the necessary transformation if it chooses to emphasizes progressive values over material values..
This, as you can surely appreciate, will produce fundamental changes also in the immediate objectives before human progress, and in the Masters' plans, in the teaching given, and in the training presented.
DK is telling us
that when the
45. Let us tabulate these changes for the sake of clarity
46. We who are living in the early years of the twenty-first century stand on the threshold of these broad and sweeping changes. The Hierarchy of Adepts is always adaptable, but we, as disciples in the world, must measure up to the stage in which new and progressive hierarchical adaptations are required.
. That the changes brought about in the Hierarchy have been the work of the disciples of the world. Have you asked yourself (in studying this hint), Why the disciples? (DINA II 319)
47. We anticipate that a new dispensation of the Teaching will appear following the year 2025 (and perhaps, even during that year, we do not know). Yet, the year 2100 (or so) is far in advance of 2025, and we may imagine that new forms of teaching will continue to be offered, perhaps even after the third dispensation has been offered to humanity.
This brings me to the objectives which are now before disciples in training for initiation.
48. And, let us remind ourselves—all true disciples are in training for some initiation, even if that initiation will not occur in the present or immediately succeeding incarnation(s). Training can last a long time (as the personality conceives time).
Instead of the past objectives—contact with the soul and entrance into an Ashram—the following might be listed, but must be understood esoterically and not literally:
49. DK lists past objectives. They were, in brief:
50. These are now considered fundamental requirements and not great objectives towards which disciples’ aspiration and will must be directed.
1. A sense of planetary relationships.
51. The true world disciple has a ‘planetarized consciousness’. He thinks in terms of the whole—the whole of humanity and the planet in its entirety. He has achieved the requisite degree of selflessness to make this possible.
Instead of the emphasis [Page 297] being laid upon the relation of the individual to his soul, to his Master and to the Ashram, his consciousness is consciously expanded (if I may use such an apparently redundant phrase) in order to bring about a realisation upwards into kingdoms hitherto unseen and unknown, downwards into kingdoms which we call subhuman, outwards into the human environment and into the human kingdom, and inwards (a meaningless word, my brother) toward divinity itself.
52. DK is discussing a fourfold expansion: “upwards”, “downwards”, “outwards” and “inwards”. We can see that He considers these terms quite incapable of conveying His true meaning.
53. He speaks (with purpose, it appears) of a consciousness which is “consciously expanded”. The newer type of disciple is treading the way of conscious growth and expansion. He knows what to do to bring about the expansion and he can detect the process of expansion as it progresses. He is aware of process.
54. The cross does not simply retract to a central point (which is a process later indicative of the fourth initiation), but there is a great extension even as a subtle intensification (that we might call intension) is occurring.
55. Hierarchy is reaching upwards towards Shamballa even as it is reaching into the lower worlds where human beings focus their consciousness. Humanity, in its higher brackets, is emulating the up-reach, down-reach, out-reach and ‘in-reach’ of Hierarchy.
56. In short, the disciples’ sphere of consciousness is expanding greatly even as the center of the sphere is becoming more vibrantly magnetic and the subject of meditative attention.
This means towards synthesis, towards wholeness, towards the sense of the entire, towards totality.
57. We are living in times in which the idea of synthesis has become far more than a word. The great Shamballic Impacts have made humanity capable of synthetic understanding, appreciation and action.
58. When we think of the sign Aquarius, we realize that it is ruled in part by both Uranus and Jupiter, which, taken together increasingly confer the sense of wholeness upon the disciple who responds to the higher potentialities of the universalism of this sign.
For all these four directions (of which north, south, east and west are symbols) there are specific techniques, but today I may only indicate direction.
59. How should we evaluate the four directions (North, South, East, West) in relation to the ‘upwardness’, ‘downwardness’, ‘outwardness’ and ‘inwardness’? We can think of the astrological chart as we attempt to do so, though due to astrology’s conventional presentation of a two-dimensional map of the sky, the analogy will not be exact.
60. While there may be several ways to conceive of the pattern—let us assign—
61. A little thought on these assignments will reveal a rationale
2. A sense of "intelligent supervision".
62. We are speaking of the present and future objectives of the modern disciple and not of past and familiar objectives.
This must be esoterically understood. What does this mean? One of the most deeply spiritual qualities which would-be initiates must unfold is the constant recognition of a focussed control upon daily life, circumstance, the future and fate. This is as yet an embryonic sense or entirely new avenue of perception and relatively close to and an aspect of the will aspect of divinity. It makes man conscious of his destiny, develops in him predictive power and gives him initiate insight into purpose and its unfolding plan. It is a faculty which you would do well to consider and try to imagine as a step towards development.
63. “Supervision” means ‘vision from above’. Perhaps, we could as well call it ‘vision from within’.
64. The disciple who supervises his life intelligently has developed a dual focus in consciousness; he is at once the ‘Actor in the World’ and the ‘Observer of the Actor’.
65. A degree of identification as an Ego is required in order to achieve this “entirely new avenue of perception”. The more we understand the nature of the spiritual triad and of the will, the more successful we shall become in achieving this point of vantage. It is obvious that the cultivation and use of the antahkarana is required for this achievement.
66. “Intelligent supervision” is a relatively disidentified state of self-perception.
67. Let us tabulate the results of achieving intelligent supervision:
68. The last phrase is interesting; purpose precedes plan. Purpose unfolds in time through plan and by means of the impelling agency of the will.
3. The sense of orientation to humanity. I presume you will recognise the truth of what I say when I express the opinion that your individual or personal love of humanity and the focus of your attention upon human need is very largely theoretical. It is transitory and experimental in practice. Your intentions are good and fine but you have not yet the habit of correct orientation and much that you do is the result of imposed sacrifice and at a cost; it is not natural to you; it is still the result of hopeful endeavour; you are still bewildered over the problem of how to be oriented to the Hierarchy and your soul, and at the same time to be oriented to humanity and your fellowmen.
69. Here we have a truthful assessment of the attitude and orientation of most disciples towards the love and service of humanity.
70. DK did not say that the soul love of disciples for humanity is theoretical but that their “individual or personal love” is. We may judge that the disciple must achieve for humanity an individual or personal love (as well as soul love), and the most disciples have not yet done so.
71. If they do achieve such a love, DK notes that it is transitory or fleeting and not enduring. Disciples are still experimenting with the idea.
72. In telling us what disciples have not achieved DK is at once telling us what the more advanced members of the Hierarchy have achieved.
73. For Them, the love of and service of humanity is completely natural, and long ago They have achieved the “habit of correct orientation”.
74. The Members of the Hierarchy know how to be oriented towards Shamballa and still serve the human race and the planet as a whole.
75. Disciples for the most part still do not know how to be oriented towards Hierarchy and the soul and, simultaneously, be oriented towards humanity in love and service.
76. Perhaps we should pause to evaluate where we, individually, stand with respect to this dual orientation. I think we will see that much heart development will be necessary before the dual orientation required is completely natural to us.
77. A certain type of “spiritual habit” is required of us—the “habit of correct orientation”. Much work with the planet Venus (as it signifies the union of heart and mind) will lead us in the right direction.
But the time will come when you are personally so decentralised that automatically the sense of "others" is [Page 298] far stronger in you than the sense of personality or of the lower self.
78. We have presented a vision of future possibilities.
79. The Christ was a “man for others”, and we (through pure altruism) have to become likewise.
80. We can practice this correct orientation by developing in ourselves one of the foremost of psychic powers—awareness of the need of others.
81. One might say, “I will give when my storehouse is of sufficient fulness”, but the only way to achieve that Jupiterian sufficiency (from which constant and abundant giving is possible) is to give what one already has.
Let your imagination run wild for a moment, picturing the condition of the world when the majority of human beings are occupied with the good of others and not with their own selfish goals. Such a play of imaginative thought is good and constructive and will aid in bringing out into manifestation that new world and that new type of humanity which the future will inevitably demonstrate. On this I shall not enlarge; the practice of goodwill will lay the foundation for this new type of sensitivity.
82. The practice of goodwill will pave the way for the expression of pure altruism.
83. I think the attempt to work with the imagination in the direction just suggested by Master DK will directly impact the heart center.
84. One will sense, perhaps, the tremendous stimulus to the “Divine Circulatory Flow” which would result were such altruism to prevail.
4. The sense of registered impression. With this new feeling out towards the unknown and towards that which requires a sensitive expansion of consciousness I shall not deal at this moment. It concerns the theme of training in telepathy;
85. This is a theme into which DK has already entered extensively and an entire book on the subject is part of His offering: Telepathy and the Etheric Vehicle.
86. We have a very good definition of this “sense of registered impression”: a “new feeling out towards the unknown and towards that which requires a sensitive expansion of consciousness”.
87. Again, it becomes apparent how much the building, cultivation and utilization of the antahkarana are required for the registration of that which lies beyond the ordinary, “mediocre” range of human consciousness. Without a “sensitive expansion of consciousness” we would never register these more refined areas of vibration.
88. The telepathy we are discussing is kind of ‘vertical’ telepathy and renders the adventuring consciousness increasingly sensitive to the raincloud of knowable things and to the gradual revelation of the Divine Plan.
I shall deal with it as we consider that Science of Impression* which will eventually be the major objective of the educational systems which will be functioning at the close of the New Age, so rapidly approaching.
89. It would seem that DK is speaking of the “educational systems” which will be functioning at the conclusion of the Aquarian Age, so He is looking some 2300 years ahead.
90. When we study the seed group called the “Educators in the New Age”, we note that the three chakras they primarily utilize are the head center, the ajna center and the throat center. These are the centers primarily involved in the building the antahkarana and in the cultivation of telepathic response. It would seem that the heart center should be included and indeed, it has a role. It may be that it is somewhat replaced by the heart center within the head.
Only now have those forces been permitted entrance into our planetary life which will present the new subjective environment which has ever been there though unrealised.
91. The forces of which DK is speaking may be called ‘forces of revelation’. They disclose the “new subjective environment which has ever been there though unrealized”.
92. We may also consider these forces as “Forces of Enlightenment” closely related to the linking planet Mercury, which reveals, through the intuition, that which normally lies ‘above’ human registration.
The reason for this new sensitivity being the objective of hierarchical cultural training is that it is realised by the Hierarchy that man is now adequately intelligent to be trained in right interpretation.
93. The emphasis on Mercury is confirmed:
5. The evocation of the will. This is, for disciples particularly, the new and most necessary development.
94. It is clear that DK does not consider the evocation of the will to be optional.
95. The Divine Plan considered in essence is the following:
96. We see therefore that the evocation of the will is integral to the realization and enactment of the Divine Plan.
As I oft have told you, the average aspirant confounds will with determination, with fixed intention, with self-will and one-pointed attention.
97. Let us tabulate those psychological dynamics with which will is usually confounded by the average aspirant:
98. When the real will is truly strengthened, determination, fixed-intention and one-pointed attention will all be strengthened; self-will will not.
99. Yet none of these four is really will.
He does not realise that the will is that divine aspect in man that puts him en rapport with and then controlled by divine purpose, intelligently understood in time and space and implemented by the soul as the expression of loving application.
100. Here is another of those comprehensive definitions of the will.
101. Firstly, it is a “divine aspect”. Unless it puts the disciple in touch with divine purpose and implements control (of his life) by divine purpose, it is not will, as DK conceives will to be.
102. Divine purpose must not only control the disciple, but that purpose must be intelligently understood (not only in essence, but within the context of time and space).
103. How is the will implemented? It is implemented by the soul, and so the disciple who can wield the will must be identified as a soul. The true soul is the Ego (and the Ego is the spiritual triad). To identify as the Ego, the correct use of the antahkarana is required.
104. Further, the expression of the will is inseparable from “the expression of loving application”. Divine purpose embodies Divine Love and if that which is expressed is devoid of “loving application” it is not truly will.
105. We can see how many of our thoughts about will need to be adjusted if we are to gain a truer understanding of what it really is and an increasing ability to express it.
The mode par excellence by which the will can be developed is the cultivation of the recognition of the divine Plan down the ages.
106. While it is true that we need to understand the Divine Plan as it is intended to work out in our present era, such understanding is not really complete unless we can understand the Divine Plan as is operated in an historical context. Therefore, the study of history in relation to the working out of the Divine Plan is considered essential for the understanding of the Plan the development of the will.
107. The study of ray cycles and astrological periods (both of the past and the present) and their historical and present effects, will take us far towards the understanding of the Plan.
108. We see, then, that an understanding of will depends upon both meditation and study, for without these, no true understanding of the Plan (at present, or within an historical context) is possible.
109. Perhaps the greatest and most comprehensive history book at our disposal is The Secret Doctrine. This book was written and written down by a first ray disciple (HPB) and its study will (according to the suggestions here given by DK) lead to a greater understanding of the meaning of will and a greater ability to express it.
This produces a sense of synthesis and this sense of [Page 299] synthesis ties the man into the plan through recognition of:
110. Another requirement for an understanding of the will is a growing “sense of synthesis”. A study of the Divine Plan (contemporarily and down the ages) contributes to the growth of this sense of synthesis.
111. DK seeks to see us tied “into the plan”. The following recognitions, based upon the sense of synthesis, tie the disciple into the Divine Plan in four ways:
a. Its inevitability, therefore demanding cooperation.
112. We naturally cooperate with the good which cannot be evaded. There is nothing like inevitability to compel the compliance of the will
b. Its success, therefore evoking wise activity.
113. When we realize that the Divine Plan must inevitably work out successfully, we with to act wisely in cooperation with it. We do not wish to do anything which will mar it timely success. We wish to be fully integrated with those processes which are leading to success.
c. Its immediate objective—to which all the past has led.
114. It is not enough to work for the Divine Plan in the abstract. The Divine Plan is a massive concordance of progressive energies, and has objectives suitable for any particular time, place and sphere of potency.
115. Recognition of the immediate objective of the Plan assists us in the display of wise, cooperative activity according to the Law of Economy.
116. We also come to understand why the “immediate objective” is the logical and rightful objective because we understand the concatenation of past processes which have let to the necessity for this objective.
d. Its rightness—to which the intuition testifies.
117. Reason is not enough, but “pure reason” may suffice.
118. It is not that the Divine Plan is simply willed by beings greater than ourselves, but that it is rightly willed.
119. The intuition reveals the manner in which the Divine Plan correlates with the Divine Purpose. The conviction of rightness is empowering.
120. What is the sequence we have been given:
i. The inevitability of the Plan
ii. The eventual success of the Plan
iii. The immediate objective of the Plan
iv. The rightness of the Plan. The intuition enhances this sense of rightness.
It is not easy for the disciple in training to associate the sense of synthesis and the use of the will together and to realise that a cultivation of this first ray perception is a potent mode by which the highest aspects of the spiritual will (as yet embryonic within him) can be unfolded. Elsewhere I deal in greater detail with the will, its nature and what it is.
121. We have been assigned our task. We are to…
6. The sense of that which is imminent. This concerns the "raincloud of knowable things." I would call your attention to the word knowable. It is not the recognition of that which is imminent in man, in nature, or latent in manifestation. Speculation along this line might be and frequently is of no true importance. It is what is spiritually imminent which concerns the true disciple, if I may be permitted this play on words.
122. Master DK is not dealing with the “raincloud of unknowable things”, which also exists, and is discussed elsewhere.
There is a higher condensation awaiting precipitation, but to humanity that will form a "raincloud of unknowable things" and necessitates not, therefore, your consideration. (DINA II 161)
123. The awareness of that which is merely “imminent” is not sufficient. There is much in man and nature which is very near to precipitation but is not of an especially spiritual nature.
124. That which is of spiritual imminence concerns the Divine Plan and has to do with the next spiritual unfoldment possible for humanity (and especially that unfoldment with which any particular disciple may cooperate given his sphere of influence and his spiritual status).
One of the first lessons in the esoteric field is the sense of timing, with which that which is imminent or impending is connected;
125. We can understand how a knowledge of ray cycles and astrological cycles would help with this sense of timing.
126. Of course, the true intuition will prove infallible in this regard.
127. We are discussing those skills and faculties which are the property of the white magician.
the disciple has to awaken to that which is on the very verge of precipitation into human thinking, life and circumstance; he has to take those occult steps which will enable him to recognise not only that which is hovering over humanity on the point of revelation or of karmic usefulness (note the phrase), but also enable him to handle himself so correctly and wisely that he becomes a cooperator, step by step, in the process of aiding in this task of revelation.
128. Here we have some very specific instructions. Some disciples call these energies “on the very verge of precipitation” by the phrase “what is trying to happen”.
129. Precipitations can occur both into human thinking and human circumstance and both types of precipitation are important.
130. The disciple is enjoined to take certain “occult steps” which will allow certain recognitions:
131. In the midst of these recognitions, the disciple must learn to “handle himself” so that he may act wisely and cooperatively with that which should happen in order to facilitate the best expression of the Divine Plan. No disciple can ever escape the necessity of control (both of himself and of circumstance) as he attempts to assist in the precipitation of revelations or of patterns which will be karmically useful.
132. We note that DK emphasizes the value of phased, linear action, “step by step”; the disciple must learn to work with continuity and patience.
133. We can see that the type of consciousness required of the new disciple is far beyond that which places the little self at the center of attention and which makes contact with the Ashram the major objective.
More light on this subject will come as we study the Science of Impression.
134. This is the major theme of the book, Telepathy and the Etheric Vehicle.
The point, however, I seek to make here is that sensitivity to the overshadowing cloud presupposed the subjective existence of a power or divine faculty hitherto not consciously used by disciples but which can now be intelligently developed, producing more rapid vision and a more acute revelatory perception. [Page 300] That power has always been present; it is an aspect of the force of evolution and has led man on from one point of revelation to another, from one power to another, one sense to another, and from point to point of understanding. It first of all produced the physical senses; it led man on to emotional expression and to mental development; it is the secret behind spiritual understanding, but it has never yet been consciously employed. It is to the mind what the mind, as the common-sense, has been to all the five senses. Think that out.
135. DK seems to be talking of the synthetic “esoteric sense”, deeply connected to the intuition. It is a faculty which ever forges into new vibratory spheres.
136. A faculty, long present unconsciously, is to be consciously and intelligently developed. With the development of this faculty there will come:
137. DK is perhaps speaking of the aspect of the will related to the third ray: “The Will to Evolve”. As with all aspects of the will, it is an aspect of the Monad (which is, ultimately, the driving force behind evolution).
138. This faculty is obviously synthetic, and is always ready to move the consciousness to the next possible stage of synthetic apprehension.
139. This faculty seeks always to expand the consciousness and seems to produce vehicles which assist in that expansion.
140. Can we come to appreciate the presence of a divine faculty which always seeks to expand the range of our awareness, and can we learn to use it consciously?
141. This faculty always pushes forward into that which for the developing consciousness is esoteric, not yet apprehended. It leads the disciple, eventually, towards direct and immediate identification with Reality.
This raincloud is hovering, heavy with portent and knowledge, over a world today in process of reorganisation and regeneration.
142. The word “portent” suggests that as the raincloud begins to precipitate it will indicate the possibility of an entirely new way of living for humanity upon this planet. We cannot yet imagine what will be revealed.
143. It does seem that the time of precipitation is imminent. Other factors which are not spiritually imminent may also precipitate to clear the way for the precipitation of the “raincloud”. Humanity will have to ‘live through’ this first precipitation and it will not be easy.
The Masters are seeking to hasten in Their disciples this recognition of that which is imminent, so that they can be the intelligent agents whereby the needed precipitations can be brought about.
144. This naturally involves increasing the spiritual sensitivity of Their disciples. A cultivation of the “esoteric sense” will hasten the needed recognition.
There is a definite technique for producing this peculiar form of cooperation, but it will not be possible to work with it or apply it for another twenty-five years.
145. The presumption may be made that by the late 1960’s this definite technique could be applied. One wonders whether (already hidden in DK’s works) there are important hints concerning the nature of the technique
146. It may be significant that there is a reasonable inference that the Christ assumed the Buddha’s vestures past the middle point of the 1960’s. The date given is 1966.
Here I have very briefly outlined for you the new developments which are possible if the disciple is rightly focussed and oriented.
147. Let us close this section by tabulating the six developments which will characterize the expression of the new discipleship:
148. The requirements and possibilities are far wider (we will have to admit) than the requirements and possibilities of the older form of discipleship.
There are within latent possibilities. If you will pause and consider, you will realise that the task of the Master in the past, as He sought to prepare the disciple for initiation, was largely concerned with awakening him to the need for occult obedience, for right orientation, for persistence, and for devotion to his objective. But all that lies far behind the true modern disciple.
149. Let us tabulate the type of faculty which the Master of the past sought to awaken in His disciples.
150. We can see that these are awakenings largely concerning the astral plane; the true modern disciple will have transcended them, i.e., they will have become inherent faculty.
Today, the Master indicates to him the overshadowing cloud of knowable things; He assures him that he has within him undreamt of powers which will, when brought to the surface of consciousness, demonstrate to him his own essential adeptship and enable him to share in the great hierarchical task of illumining, precipitating, and lifting.
151. Today the Master treats the disciple as a rather independent, Self-determining agent.
152. It is as if the “adept” or the Master already sleeps within us. It is as if we inherently are that, and have but to demonstrate the fact. This is what is meant by the phrase “his own essential adeptship”. The Monad is essentially the “adept”. What is necessary is to become the adept in expression on the five planes of human and superhuman evolution.
153. What is the “great hierarchical task”:
154. It is important for humanity to be restored to a sense of its own extraordinary inner potential. A number of the sixth ray religions have separated man from the sense of his potential.
Today the Master—having done the above—leaves the disciple to work through to knowledge and cooperative usefulness;
155. The approach of the Master encourages Self-reliance in His disciple. This one of the Buddha’s great injunctions: “Rely upon yourself.”
He neither pushes him into premature action nor constantly supervises him;
156. The approach of the Master to the disciple is balanced. Those who imagine that they are receiving constant prompting and supervision from the Master are indulging in fantasy.
He surrounds him with the aura of His presence and the protection and [Page 301] stimulation of His Ashram;
157. The disciple has the benefit of working within a kind of protected field, but within this field it is up to the disciple to be resourceful and to make progress based upon the wise use of his own faculties.
He gives him occasional hints, and as the disciple acts and works upon the hinted suggestions, the hint becomes a clear direction and a luminous area of enlightenment.
158. Here is a wonderful description on how hints may be unfolded—i.e., what they may become if treated properly.
159. The first unfoldment “(the hint becomes a clear direction”) suggests the first ray and the action (of the third ray) which will follow the clear revelation of direction
160. The second unfoldment suggests the second ray with its potential to become aware of the light and to carry the light.
I have been working with all of you in this manner for more than ten years now; I have sought to bring about a definite awakening to latent possibilities and to those capacities for cooperation which must be eventually realised by the disciple. I am not discouraged, because apart from my realisation of the inevitable limitations which encompass each of you individually, I am also aware that you have placed yourselves in my Ashram for training in the most difficult period in the entire history of humanity—a period in which the whole of humanity is passing through the reorientation required by the time cycle and through an entirely new adjustment to a higher rhythm and area of expression.
161. DK reviews His efforts with His disciples. He began His work with some of the disciples in 1931. Some joined later, and thus at the time of this writing, it had been at least ten years since the last of the present disciples had joined the group.
162. DK’s work has been to awaken His disciples to their latent possibilities and to their capacities for cooperation in His enterprises.
163. This section was written, apparently, well before the time when DK stated that His disciples had not really profited much from what He had attempted to offer them.
164. Although He is stating that He is not discouraged, neither is He stating that He is encouraged.
165. He does share that He realizes the limitations under which His disciples are working, individually, and also that they are working at the “most difficult period in the entire history of humanity”. Can it be said that we are still in that period, even now at the beginning of the twenty-first century?
His disciples were
living through a period in which humanity was reorienting itself to a higher
rhythm and area of expression. In short, humanity was (through the agency
of its more enlightened members) preparing to take the first planetary initiation
and thus to enter the
167. Do we notice the interesting thought that “you have placed yourselves in my Ashram for training”? From this sentence we gain the perspective that disciples place themselves in the Master’s Ashram, and are not simply placed there. We are dealing with the idea that it is the qualifications of the disciples and their willingness for training which determine their membership in an Ashram (and of course the Masters’ willingness to have them there).
This has greatly enhanced all your difficulties, and mine also, as I work with you.
168. DK soberly assesses why there have been so many difficulties (a number of which He has recounted before this writing, and many of which He summarizes in later instructions).
169. We may wonder how long the difficult period will last. We may recall that disciples are due to enter the Aquarian Age under the pressure of the ‘planet of difficulty’, Saturn, and that the entire first decanate of Aquarius will (as far as disciples are concerned) be ruled by Saturn and will last some seven hundred years and a bit more.
However, the next one hundred years will see great developments in my Ashram.
170. We may enquire whether those of us who are seeking to work closely with the Tibetan’s Teaching are contributing to those “great developments”.
171. We would be misguided if we were to look for such developments only among those with whom we may be familiar. The Tibetan’s Ashram is international and involves a number of fields in which progressive disciples may have no conscious knowledge that they are members of His Ashram.
It is, as I have told you, one of the newest of the Ashrams and is only now finding its own format, enunciating its own note, and taking on its own quality. This situation has also greatly increased your problem, for you are helping me to form something new.
172. The following concerning the formation of Master DK’s Ashram is of interest:
Senior disciples in the major Ashrams are now beginning to form subsidiary Ashrams, as I began to do in the year 1925. (DINA II 64)
173. DK is calling Himself a “senior disciple” in a major Ashram.
174. We realize that this formation occurred just about fifty years after Master DK became Master DK. A fifty year ‘waiting period’ is interesting in light of the important meaning of the numbers five or fifty to those who work upon the second ray. The number five and its expansions (fifty, five hundred, five thousand, etc.) determines the cycle of the second ray.
175. Master DK is now is process of formulating His Ashram such that this Ashram may
176. We may presume that over the last half century Master DK’s Ashram has grown in strength and effectiveness, but during this time He was not working externally (so it seems) on a broad scale as He did at the time AAB was in her last incarnation.
177. Some of the earlier plans of the Masters, hinted by Master DK, suggested that They would be working openly among humanity before the close of the twentieth century, and that the Great Lord (the Christ) might even be with us (externalized) by that time. This has not happened for various reasons.
178. Of course the “great developments” in His Ashram (mentioned by Master DK) need not be external developments. Internal developments always precede their effective externalization.
Up to the present time, I have given you four hints which might be summarised as follows:
179. Here, for the sake of clarity and to refresh our minds, Master DK offers the four hints He has thus far imparted.
1. That the great changes being brought about in the Hierarchy, and in order to make the work of the New Age adequate and to establish a closer rapport with Shamballa, have been the result of the work done by the working disciples of the world. Why the working disciples, brother of mine, and not by the Masters? A hint ever evokes a question, and it is in the answering of these questions that the disciples learn and eventually become Masters.
180. We note that the “great changes” are brought about by working disciples. The emphasis upon work is significant.
181. Here, again, we realize how much responsibility rests upon us. Had we realized how responsible we are for changes (great changes) which are occurring not only in humanity but in Hierarchy? A great interdependence within the ‘hierarchical household’ is thus revealed.
182. In a system in which service is so important, those who are ‘below’ impel changes ‘above’. Those who attend in service to those ‘below’ will adapt Their methods (‘above’) to meet the needs of those ‘below’.
183. For every hint, there is a question. When we do not completely understand a hint, a question will always come to mind.
184. DK tells us the method by which we may become Masters—by the answering of questions arising in relation to hints (whether the hints are imparted by a Master or whether they arise in the process of reading and study).
2. That human planning and thinking, as the future is faced, are the first indications in the history of mankind of the emergence of the will aspect. Can you answer the question: Why is this indicated?
185. DK has previously reviewed some of these hints with us, but He is attempting to see if a true understanding has been established.
186. We recall from a section earlier in this instruction that one of the best ways to evoke the will is to study and understand the Divine Plan and attempt to work for its expression.
187. We gather that before the present era, the will aspect had not yet emerged within humanity.
188. The important link between the first and third rays is suggested and the emphasis in this hint is placed upon the faculty of atma—the faculty of intelligent, purposeful spiritual will.
189. This planning and thinking is not proceeding only on an individual level; large groups of people (even nations and federations of nations) are planning and thinking.
190. The will is a faculty which always has to do with the precipitation of future possibilities. When one plans for the future, the understanding of the nature of purpose becomes a prime objective.
191. We recall, in a recent definition of will, how intimately it is concerned with an understanding of purpose.
…the will is that divine aspect in man that puts him en rapport with and then controlled by divine purpose, intelligently understood in time and space and implemented by the soul as the expression of loving application. (DINA II 298)
3. That disciples in all Ashrams have the task of "modifying, qualifying, and adapting the divine plan." Why has this to be so? This is a most significant and useful question. Why, brother of mine, is the plan not imposed? What are the distinctions between quality, modifications, and adaptations—for there is a distinction in each and every one of them.
192. Again, responsibility falls upon the disciples within the Ashrams.
193. What would happen if the Plan were imposed? Would humanity grow in consciousness and capacity? A little pondering would reveal a violation of an essential occult law of Sirian origin—the “Law of Freedom”.
194. The following statement has bearing on this section:
There are two thoughts which should be here considered. First of all it should be realised that the disciple, under the Law, has to master the technique of spiritual compromise, and secondly that the three words: modify, qualify and adapt, have definite reference to the three worlds wherein the Plan must manifest. (DINA II 390)
195. It is clear that the qualifying of the Plan takes place in relation to the astral plane. What of modification and adaptation?
196. An explanation of these two activities occurs in DINA II around p. 392, but perhaps one should dwell on the matter a bit before seeking out the Tibetan’s explanation.
197. What does modification suggest to us and why, and where might it occur? What does adaptation suggest to us and why, and where might it occur?
198. One is clearly a mental process and the other a physical. Which is which and why?
199. These hints must be pondered over and again. DK gives us this opportunity because whenever He presents a new hint, He reviews those He has already given, still seeking to evoke from His chelas some growth in their understanding of the hints.
4. That the initiate knows because he works. Christ gave the same hint to His disciples when He told them that if they wanted to know the doctrine they must carry out God's will. Do these words convey any true meaning to you?
200. Why should this be so? May we say that the atmic plane is a plane both of will and knowledge?
201. To be aligned with the Divine Will puts the one aligned within a great stream of both love and knowledge.
202. Knowing arises through doing. Even in conventional educational circles we have the modern method of “learning by doing”.
203. The knowledge which comes to the willing doer of the will is not simply theoretical; it is experiential and comes on a stream of will energy. It is not associated with the usual cognitive limitations (i.e., it is not simply “book knowledge”)
204. To engage in an act of will without full knowledge requires daring, and daring, itself, opens many doors.
205. To engage in such an act of will acts as an invocation, and draws forth from one’s own inner recesses and resources the knowledge to cope with the new situation engendered.
You will note that all of these four hints or seed ideas (for much expanded thinking, leading to renewed activity) have to do with humanity and not with the individual man.
206. This is an important and relates to the fact that the illumination sought has to do with the Divine Plan and Purpose and not with the petty affairs of the individual personality.
207. The one who seeks knowledge for himself alone (and independently of humanity’s need) will not find himself able to access the illumination stored within the Divine Plan.
208. We note that hints are called “seed ideas” and this is an important way to think of them. They are meant not only to promote expansion of thought but to serve as an impetus for “renewed activity”.
209. In this respect, hints are both illuminative and propulsive.
This is a point of importance to bear in mind, for it again indicates the distinction between the training being given now and that which was given in the past.
210. In fact we see that the training given in the past had to deal with disciples who were far more self-centered than their present counterparts.
I, for instance, am not (in these group instructions) giving you individual hints as to your own lives. This I have done in the past, as have all Ashrams today, as they make their transition between the old and the new, emerging techniques;
211. Hints regarding the disciples’ own individual/personal life have largely to be gathered by the disciple himself. It is time for disciples to grow up by growing towards a more decentralized attitude.
212. When DK (through His many letters) gave more individual instructions to his group members, He did offer straight advice and a number of hints with individual/personal application.
they have to employ compromise and adapt to that which is coming;
213. We may gather that the giving of individual/personal hints occurs because there are limitations in the outer personnel associated with an Ashram. It is implied that the practice may be outgrown.
the future will see, therefore, a gradual cessation of personality hints.
214. As stated. The disciples themselves will be well equipped to chart their own way forward.
In the future, the true method will be to develop in the disciple the sense of synthesis and of "place" in the One World, and thus decentralise him.
215. The disciple will sense the whole and his place within that whole—“the One World”. Thus He will sense (with a developed “esoteric sense”) how he is to direct himself and what he must do.
The theme of direction underlies the system of instructing by means of hints. It is apparently a slow technique, but there is a point which esotericists would do well to remember. If information as to the nature of the microcosm and the macrocosm, as to divine Purpose and the spiritual Plan, as to occult events in time and space, and as to future or immediate possibilities were given out in plain terms (even if the needed language were available) there would be little understanding.
216. DK is suggesting why the technique of the giving of hints is not really a “slow technique”.
217. Intuitive understanding must grow within the disciples’ consciousness or he will be unable to understand…
even if such ideas could be put into clear language
218. The idea is that the secrets of occultism cannot be revealed in straightforward language. Only a certain state of mind or of consciousness will disclose them, and that state is built through the conferral of hints and the disciple’s due pondering upon them.
I could, for [Page 303] instance, tell you much that would be as useful to you as the following statement might have been to unevolved prehistoric man: "There is naught in the world but energy. The Atom of atoms is only energy and God Himself is naught but energy." The phrases would have conveyed to their slow-moving brains absolutely nothing. Primitive man had not the mechanism whereby comprehension would have been possible.
219. A vivid comparison is offered. Master DK knows much that would be absolutely meaningless to us. In relation to such information we are as prehistoric man would be if confronted with modern, scientific statements and hypotheses.
220. By implication, our brains are far too “slow moving” to grasp what is known by a Master such as DK, and, even if He were to speak in clear language (supposing the appropriate words could be found) His speech would convey “absolutely nothing” to us. This should give us pause and may help put man’s present day vaunted knowledge in perspective.
221. Hopefully, the time span necessary to induce comprehension in us will be shorter than the span required of prehistoric man to evolve to the point at which he could understand the kind of scientific statement given above by DK.
222. Actually, there is much to ponder in the phrase, “the Atom of atoms”. Perhaps we are speaking of an essential energy unit which is deeply interior to the energy structure of what we normally call an atom.
A key to the correct interpretation of a hint lies in its association with the idea of direction in time and space. And, my brother, in the above sentence I give you the hint which I have in mind for your consideration this year.
223. A hint is not a hint unless it embodies (for the interpreter) the possibility of understanding a direction which may be taken in time and space.
224. This suggests that a hint is meant to be a very practical ‘energy unit’, for it is to render the interpreter of the hint effective in his expression (which, at this stage of evolution, necessarily occurs in time and space).
The word "direction" is the key to the evolutionary process,
225. The third ray expresses the Will to Evolve. Those upon the third ray learn to ‘travel’ from here to there.
He who works upon the third ray must reach the path from here to there. (R&I 507)
226. Not all directions are evolutionary directions. Only those which direct the rising life towards the Source are evolutionary.
227. The many adaptations of form which seem to characterize the evolutionary process are achieved so that the evolving life forms may move closer to the Center from which it once departed.
to the concept of light, to the secret of Masonry, and to the motivating power behind manifestation. More I will not indicate, but I seek your intelligent assent to that word.
228. We understand that we are being offered some rather abstruse considerations upon which we are asked to ponder.
229. What is “that word”? Is it the word “direction” which seems to be the essence of the fifth hint offered?
230. There is a “direction” which leads the seeker from one level of vibration to a higher level. When the higher vibration is encountered, the experience is one of light.
231. We are reminded of the faculty (discussed above) which like the esoteric sense, leads the venturing consciousness into fields of increasingly subtle and rapid vibration. This faculty (a monadic faculty) is the driving source of evolution itself.
232. The Mason is ever in search of both the Lost Word and the Light. He is the eternal seeker and (via a series of initiatory experiences) seeks to return “Home”.
233. We have discussed (in other words) “the motivating power behind manifestation”. There is an involutionary direction and an evolutionary direction. Manifestation of all kinds occurs so that one or the other of these directions may be pursued.
234. We recognize “direction” as a concept intimately related to the will and to destiny. We speak of “monadic destiny” but we might also speak of ‘monadic direction’—that which drives the Jiva ever onwards—towards the Source from whence it came.
235. We can see how much pondering would be required in order to expand upon and deepen the “seed ideas” (hints) with which we have been presented.
It will become increasingly apparent to you that the entire life of a disciple becomes one of reflective meditation.
236. This is not the same as saying that the disciple leads an inactive life. He is living a life of “intelligent supervision”, which is one of both observation and control.
237. If he is spiritually ‘situated’ in the proper supervisory ‘position’, he may conduct “reflective meditation” even while engaged in many kinds of outer activity.
Meditation forms may at some point of unfoldment drop away, but the habit of meditation will become a permanent and considered habit and will know finally no termination;
238. Meditation forms are but scaffolding upon which “a permanent and considered habit” of meditation may be built.
239. DK’s assertion is that after a certain point of development, meditation “will know finally no termination”. All the greater Lives meditate constantly, we are being told.
240. Have we experimented with holding the attitude of meditation for the entire day, or even for briefer spans? What does it require to succeed in this task? Surely a keen, flexible yet subtle attentiveness.
when that point is reached, the idea of direction will take on divine significance.
With a properly
sustained, meditative attitude, the sense of direction will be keen and it
will always lead towards the
242. Right now we all have a sense of direction. Can we be sure that it has a “divine significance”—i.e., that it leads towards that within us which is divine—i.e., towards the Monad and monadic livingness?
Here is a second hint on the same theme.
243. We have been given two hints, and usually DK will tell us when a hint has been imparted:
244. If we are really alert we shall see that quite a number of hints or “seed ideas” have been ‘dropped’ or ‘planted’ during several of DK’s recent statements.
You will recollect that in my last Instruction the whole subject of meditation was summarised for you as follows:
245. We are conducting a short review.
1. A preliminary stage wherein the theme of meditation was recognised.
246. At the beginning of the meditation process, we acknowledge the theme of our meditation. We isolate it from other thoughts and prepare to concentrate upon it.
2. Receptivity in attitude, so that the possible and esoteric teaching may be recognised and absorbed.
247. We develop an attitude of esoteric receptivity so that truly esoteric teaching may make its impression, and being impressed may be recognized and absorbed.
248. Esoteric receptivity is a more sensitive state than normal receptivity. In a state of esoteric receptivity, we are seeking to be impressed from formless realms.
3. The transmission of ideas in some form or another to the brain after they have been registered by the mind in the form of seed thoughts, hints or presented themes and concepts.
249. If we are truly receptive, ideas from the formless worlds will make their impression upon our mind. There they will take form as—
250. The goal is for subtle energy patterns to be impressed upon the brain after they have been impressed upon the mind. The extremely subtle impressions from the cosmic ethers must reach the levels of density (represented by the physical brain).
4. The deliberate focussing of thought upon these ideas.
251. Impression has been received and now the meaning and implications of the impression may be discovered through the focussing of thought upon the mental formulation of the ideas—formulations which appear as seed-thoughts, hints, presented themes and concepts.
5. As these ideas are considered and developed, they are subjected to analysis and take shape eventually as created thoughtforms.
252. Through the power of thought, the ideas which have been registered and have taken mental form are worked into more elaborated forms—“created thoughtforms”.
6. They are then subjected to a process of unification through the conscious and constant use of a mantram.
253. Once (though analysis and correlation) the ideas have been worked into elaborated thoughtforms, they are ready to be turned into a mantram or mantrams. Mantrams essentialize the thoughtform and give it power in various worlds, including the material world.
254. The formulation of the appropriate mantrams is an act of essentialization and empowerment.
If this outline for thinking is carefully considered, it will be apparent to you that it is suitable for all true thought processes, all mental moods, and all analysis and application of occult hints.
255. DK has presented us with an “outline for thinking”. He seeks to see us apply it to—
256. It is always possible to search for greater light upon any subject and this will come through occult impression.
257. Into the midst of this process, the process of building and using the antahkarana can be woven.
258. All we need to know can be accessed from within ourselves, which does not mean that we should reject valuable knowledge when it comes to us through more exoteric means.
I wanted you to realise the essential simplicity of all divine processes and to note the ultimate fact that such processes culminate in a spiritual identification, proving past all controversy that separateness is fundamentally non-existent. This is true also of the formulas which we have been considering.
259. DK is presenting to us a meditative process by means of which we can access higher impression.
260. The search for new light is not the final culmination of such a process. Rather such processes culminate in a “spiritual identification” which negates all sense of separateness.
261. When the meditative approach is wisely followed it leads to an intuitive apprehension of Divine Unity.
262. The formulas, we are told, lead to the same result.
263. Many disciples (for all their aspiration and intelligent self-direction) labor still under the perception of a separateness that seems real. Through meditative processes they can overcome the “Great Heresy of Separateness”.
264. This state of perceived Unity is indispensable to the true occultist.
As I told you in my last Instruction, the meaning and even the format of these formulas are so difficult to convey in words that I have hesitated several times in proceeding even with so brief an attempted elucidation on the subject.
265. DK is attempting to convey to us something which is highly abstruse.
266. He must have regarded the impartation as important for future consideration or (gathering from His hesitancy) He might have decided not to proceed.
267. He is obviously taking us into areas which far transcend the reach of the concrete, reasoning mind.
But even if I can convey but little of their significance, I can at least build in your minds the concept of these formulas.
268. To know that such formulas exist and somewhat of the concept behind them is already a platform upon which a deeper exposition of the formulas can be built at a later time.
269. We see how many compromises even a Master must make as He attempts to convey something of the abstruse aspects of the Ageless Wisdom to the dense minds of modern man.
They are second ray presentations of soul ideas.
270. They pertain to the second ray, perhaps because so many of them embody patterns which are to be imprinted upon the consciousness of the student. The second ray is the “Ray of the Divine Pattern”.
271. We may gather that “soul ideas” originate in the realm of the Ego—the realm of the spiritual triad.
We are told that God geometrises, when referring to the activity of the second aspect, and that a subtle geometrical form lies behind the exoteric manifestation. These forms convey to the occult student the symbolism of the world of meaning. Behind the mathematics and the geometrical designs, and behind the numerology which attempts (hitherto quite unsuccessfully) to convey the truth, but which in a mysterious manner conditions the creative work, are certain formulas which—as I have pointed out—express significance, intention, meaning.
272. We are being told there are “subtle geometrical forms” underlying exoteric manifestations. These symbolic forms bring revelation from the world of meaning. The formulas with which we are presented underlie these geometrical forms.
273. We are told of mathematics, of geometrical designs and of numerology. All of these have been used to attempt to convey the truth. All of these are related to the “creative work”.
274. The formulas we have been studying “lie behind” mathematics, geometrical designs and numerology. They express significance, intention and meaning.
275. We seem to be speaking of three levels:
With three of the formulas we have spent a short time in consideration. Broadly speaking, these three condition the evolutionary process through the forms which are the result of the correct use of these formulas in such a way that a directive is given. I know not how else to express it.
276. We can see why DK, having referred to the nature of the first three formulas, says he knows not how else to express what He has said. The formulation is enigmatic.
277. The formulas underlie and condition the evolutionary process. There is an evolutionary process which proceeds through certain forms. Interestingly, the forms themselves are the result of the correct use of the formulas (but by whom?—certainly not by those types of consciousness which are evolving through the forms).
278. Is DK telling us that the forms through which consciousness proceeds as it evolves are, themselves, the result of the correct use of these formulas—perhaps by advanced intelligences which are guiding the entire evolutionary process?
279. The correct use of the formulas leads to the apprehension of a “directive” which is given. A “direction” is given which “naught can offset”
280. We must continue to ponder the ideas suggested.
The three directives, therefore, already dealt with, embody and express the oldest invocative appeal in the world and (because of the age of this appeal) these three formulas have given a direction that naught can offset; the resultant conditions are inevitable:
281. The “directives” are, as well, invocations—for light, for reality, for immortality.
282. The formulas seem to have been in effect ever since the beginning of self-consciousness in man. Perhaps the formulas are inherent within Nature itself and condition even the rise of the lower kingdoms towards that which man recognizes as the light, as reality as immortality.
283. Below are listed three of the directives. We can recognize them as pleas, as implorations, as appeals, as invocations, as demands.
Formula I . . . . Lead us from darkness to Light.
Formula II . . . .Lead us from the unreal to the Real.
Formula III . . . Lead us from death to Immortality.
This brings us to a statement of the next formula and a consideration of its meaning:
284. The evolving life (even unconsciously to itself) is sounding these three (let us call them) ‘demands’, even when passing through the lower kingdoms.
285. We can see how definite directions are established
286. DK is telling us that through the conscious or unconscious use of these formulas during the evolutionary process and irreversible directions have been set for evolving life.
Formula IV . . . Lead us from chaos to Beauty.
287. Finally, we reach the fourth formula. We can see immediately its relation to the Fourth Ray of Harmony, Beauty and Art.
This formula is presented in the form of a symbol—one which is in such constant movement that it is most difficult to describe or to make it live before you.
288. We see that in the “occult world” there is nothing static. The form of perception which is common to us is a lower and limited form and conveys to us the illusion of stasis.
There lies before the investigator a square or oblong,
289. Which shall it be? The square or oblong have different significances.
composed of a kaleidoscopic mass of inchoate colours, moving, pulsating and in constant indescribable confusion.
290. This is the portrayal of chaos.
Superimposed upon this square is a radiant sun with a penumbra composed of the seven prismatic colours;
291. Here, as opposed to an image of chaos, we have an image of cosmos, or of beauty and order.
these radiate from the sun in regular rhythmic bands and produce a marvellous blaze of colour.
292. The regularity of the rhythm suggests the rhythm of the ray cycles, for rays are (from one perspective) spheres of color.
The background of the square appears to have its confusion of colours shown of a heavy, brilliant kind and quality;
293. Upon the square are the cruder, denser colors. These colors are opaque. The light cannot pass through them. They represent the quality of energies as experienced in the lower worlds.
the scheme of beauty emerging (even if it appears as superimposed) is translucent and delicate and radiantly living in hue.
294. The spiritual world characterized by translucence is symbolized by the superimposed sun and its seven-colored penumbra.
295. The superimposed scheme is filled with the power to transform.
The heavier background can be distinctly seen through the translucence.
296. From the spiritual world the dense world can be envisioned.
This formula differs according to the polarisation of the one who visions it and who studies it. If he is focussed in the personality, and is therefore conditioned by his personality ray, one type of energy will impinge upon his consciousness;
297. It becomes clear that as this formula is contemplated an energy impact is experienced.
298. This formula is versatile (as are the other formulas). The quality of the beholder conditions the quality of the energy impact arising from the use of the formula.
if he is soul conscious and soul focussed, another type of energy will have its effect. Thus two different pictures will emerge. Both will be correct, but the interpreting agent will be different.
299. The perceiver interacts with that which is perceived. The quality of the perceiver determines the effect resulting from the contemplation of the moving image.
300. We have entered upon the prospect of a most subtle transformation.
301. One could see that this type of formula could easily be portrayed through modern computer graphics. Otherwise (so it seems) it would have to be contemplated imaginatively.
This formula, if carefully considered and studied for a number of years, will become a key form by means of which aspects of the creative process will come to the attention of the student,
302. We see that contemplation of such formulas cannot be rushed. The process is slow and does not yield to the concrete mind, impatient to understand.
303. The relation of this formula to the fourth ray is again suggested. The fourth method of inducing soul control (which is, of course, related to the fourth ray) is the “Urge to Creative Life” (cf. EP II 222)
plus revelation as to some of the divine objectives which are wider and of greater and richer implication than has yet been realised.
304. The incentive for contemplation is great. The results will be:
I would here remind you that these formulas are not symbols of what already is, but are [Page 306] indicatory key forms of what may or shall be—a very different matter and one which you should bear in mind.
305. The term “key forms” is suggestive. The formulas, each of them, turn a key to revelation.
306. They are key forms which unlock the future and aid in its precipitation.
307. The formulas are thus related to the intuition which is that which reveals the impending future. We recall how the intuition is related to that which is “spiritually imminent”.
They are symbols of the future and not of the past; they are predictive and not consummating; they reveal what is on the way as the result of the divine thought and are not pictorial presentations of what already is.
308. DK could not be clearer in His description of the nature of the formulas.
309. The formulas are, indeed, a “bridge to the future”. They invoke the descent of the Divine Purpose through the Divine Plan.
Therefore, they are not easy to grasp and interpret, because it is only the activity of the intuition which will enable you to understand and move forward into the new impulsive causal area.
310. Here DK emphasizes the importance of the intuition in the interpretation of the formulas.
311. He speaks of the “new impulsive causal area”. The formulas are living formulas—new to the consciousness of the interpreter and endowed with the capacity to impel and cause the appearance of patterns new to the lower worlds.
312. Every higher plane is causal to a lower. The formulas promote the penetration of consciousness into higher levels of vibration considered causal from the perspective of the penetrating consciousness.
Difficult though this task may be (and, my brother, is), it is of major importance to disciples in training for initiation, because it will steadily tend to facilitate their entry into the world of causes and their emergence from the world of effects.
313. At times the “world of causes” is related to the logoic plane, but not in this context. That would be a ‘location’ too ‘high’.
314. The formulas are a bridge into the world of causes and lead us from the past (which is the world of effects) into the future (governed by the intuition).
315. DK has presented us with formulas which can only be interpreted by the intuition. He therefore demands the use of a faculty but little developed in His average reader.
316. The disciple in training for initiation must emerge into the world of causes from the world of effects. The formulas are bridges between the dense planes of the cosmic physical plane (as seen from the perspective of the Solar Logos) into the cosmic ethers whereon solar logoic life beings.
317. If the formulas live in us, we shall begin to live in the spiritual sense of the term.
You can see also from this that this formula is related to the Law of Karma;
318. The number four is inseparable from the Law of Karma, and the Fourth Path on the "Way of Higher Evolution" leads to Sirius, whereon the Law of Karma is administered for our solar system and our planet.
319. If the chaotic colors are found upon a square, we have an even closer association with the Law of Karma.
in fact, in the ancient records from which these formulas are taken, Formula IV has the symbol of one of the four Lords of Karma at the four corners of this square or oblong design.
320. It is clear that one of the chief functions of the Lords of Karma is to bring Beauty out of chaos.
321. DK persists in speaking of a “square of oblong design” and we can wonder why, for surely it is one or the other (unless it, too, is in movement). Movement from the square to the oblong is like movement from the first to the second ray.
322. The “four Lords of Karma” may be portrayed in a planetary guise, for DK speaks of certain Planetary Logoi as Lords of Karma.
This formula is sometimes called that of "the Sun upon the Square."
323. The ancient mathematical problem of “squaring the circle” comes to mind.
I have no more to say anent this theme at this time or about this formula in this Instruction. All that I am giving you is intended to be suggestive and to develop in you the power to use the interpretive sense—one of the new senses as far as experience and experiment are concerned, but which is latent in every man.
324. The interpretive sense is particularly Mercurian and is related to the third ray.
325. We have been given a few hints concerning Formula Four. We may not know how to proceed, but it is the intuition which will take us safely and meaningfully into uncharted territory.
326. We have to dare to release this Mercurian potential within ourselves and see if we may not find a way to begin a meaningful or significant approach to interpretation.
327. As the years pass, we may begin to realize the extraordinary potency of that which Master DK is attempting to reveal to us. Our tools of approach, however, are not those which we may be accustomed to using, and thus our justifiable hesitancy as we face the interpretation of these formulas.
POINTS OF REVELATION
Little as you may realise it, these words "Points of Revelation" summarise a most definite technique in the training of disciples for initiation. All life is intended to take the form of a progressive series of awakenings. Progress, movement, awakening, expansion, enlightenment, evolution, growth—these words are but a few of those applied to the effects, both within and without, of the creative process.
328. DK tells us that we are dealing with “a most definite technique in the training of disciples for initiation.” We remember that that which is found in DINA II is precisely for this purpose. We are being moved progressively into a wider field of receptivity and expression.
What is this creative process but the working out into progressive demonstration of the divine intention as it assumes form?
329. We are in the midst of a great creative process, the purpose of which is to provide increasing opportunity for the divine intention to assume form. Divinity is in process of making itself apparent through progressively lower levels of vibration.
This intention is a fully comprehended scheme in the Universal Mind;
330. For practical purposes, we may consider this Universal Mind, the Mind of the Solar Logos. It can have much vaster meanings as well, as well as a lesser meaning.
we call it Purpose when considering the grasp by Shamballa of the synthesis of this comprehensive intention, [Page 307] and we call it the Plan when considering the work of the Hierarchy in bringing this Purpose as fully as possible into expression.
331. The “divine intention”, a comprehensive intention in the Universal Mind, is that which is grasped by Shamballa Purpose and by Hierarchy as Plan, as Hierarchy attempts to bring the Purpose as fully as possible into expression by means of the Plan.
332. This section offers an excellent contrast between these two frequently compared terms.
333. The intention comprehended in the Universal Mind (the Mind of the Solar Logos) is related to the Divine Plan of the Solar Logos and, ultimately, His Purpose—that which He intends to work out through the medium of His solar system.
In our studies over the years and in the books which I have put before the public with the help of A.A.B. and of F.B. and of all of you who have cooperated with them, we have primarily considered the effect of this divine Intention, Purpose and Plan upon Humanity, and this because the Plan—emanating from the Hierarchy—has to be implemented by mankind. Hence the importance of their grasp and their understanding of the entire proposed programme.
334. DK seems to be telling us that humanity itself (and not just the disciples of Hierarchy) must come to grasp something of the Divine Plan because that Plan depends for its implementation upon humanity.
335. However, it will be the disciples of the world who will first develop an “understanding of the entire proposed programme”. Gradually this understanding will filter through to a greater number of human beings.
336. An important aspect of our discipleship labor is to help humanity develop a reasonable understanding of the Divine Plan, and an acknowledgement that something even greater lies behind it.
337. We learn by implication that, although we have been considering the effect of the Divine Intention of the Solar Logos, the Purpose of Shamballa and the Plan of Hierarchy upon Humanity, that there are naturally other important effects with which we as disciples have naught to do.
What, therefore, will be the quality of their reaction to what their developed understanding will reveal?
338. DK is informing us that humanity itself is preparing for a revelation. The implication is that the disciples of the world are helping to convey this revelation.
What can they expect and what aspects or forms can the revelation be expected to take? Are they to look for a sudden blaze of light, or should they expect a gradual and progressive series of lesser lights? What is the relation of these revelations to the life of the occultist, and must he first of all register and accept what is conveyed to him as inexplicable but to be admitted, and to be viewed as incontrovertible though beyond comprehension? Or what?
339. DK asks many important questions—and we should ponder them. What is our attitude towards revelation? How do we as disciples of DK expect it to come? Suddenly? Gradually? And when it comes, how are we to relate to it? Can we expect that we will truly understand that which has been revealed to us? Or must we expect to understand very little or even nothing?
340. We have to learn to answer such questions before it will be possible for large numbers of human beings to understand the revelation of the Divine Intention, the Purpose and the Plan and the manner of revelation.
Let me reiterate to you the well-known truth that no man is an initiate apart from understanding, that the life of the initiate is one of constant registration of new knowledge which must be transmuted into practical wisdom, of occult facts which must take intelligent place in the life-service of the initiate, and of new inclusions of areas of consciousness; these latter must become the normal field of experience and of expression; they then become the ground for further expansion.
341. What are the requirements which, fulfilled, make a man an initiate?
342. As we read this description of initiated living, we find the themes of expansion and inclusion to be constants. The true initiate is always apprehending, assimilating and applying that which is new. He is not at all preoccupied with the past, but with future patterns which must be evoked into expression and applied to present conditions.
Every revelation has to be mastered from four angles:
343. Here we have some important specifics regarding the theme of revelation.
1. The mental, occult, spiritual, hierarchical and triadal facts it embodies. Every revelation has its own format, for all our planes—so steadily being revealed—are the subplanes of the cosmic physical plane.
344. It is interesting to realize that the same revelation will occur on all the planes, as those planes are steadily and gradually disclosed to the consciousness of man.
345. Importantly, the revelation embodies facts of an interior kind.
346. When considering this first angle, we inquire about the form or format in which the revelation appears as it presents to the consciousness the facts which it embodies.
2. The meaning which the facts and the format veil and hide and for which the one who is being enlightened must search.
347. The format of any particular revelation and the facts which it embodies veil a certain meaning for which search must be made through the use of the intuition.
348. This process is one of esoteric penetration into formless realms.
349. Behind the “format” are increasingly subtle ‘forms’ until that Form is reached which may be called an Archetype.
3. The effect which the revelation is intended to make in the daily life and service and the ashramic relationships of the disciple or initiate.
350. The revelation is intended to bring about positive changes in the life of the disciple or initiate. His daily life and service must be affected in a positive manner or the revelation is of no value.
351. There are three areas of impact for the effect of the revelation:
4. The germ, seed thought, key form and invocative potency of that which has been revealed. Every revelation has its place in a great series of revelations and enlightenments; the disciple has to find, within the form of the revelation, that which he must use in order to achieve the next destined point of attained revelation.
352. From this fourth angle, the revelation is being considered a kind of hint, which will point or direct the way to the future.
353. What has been revealed within the revelation:
354. The revelation is part of a graded series of revelations and within itself contains that which will lead to the next in the series of revelations.
355. Let us tabulate in briefest form the essence of the four angles from which a revelation must be considered:
I have here given you, in a very brief form, one of the new techniques for disciples in the New Age and one of the modes of meditation whereby the processes of revelation can be hastened.
356. Something of considerable importance has been conveyed. We have been given four angles from which to view revelation. These points of view will open our consciousness to the full impact of the revelation, assist with its application and reveal its utility as an invocation for further revelation.
357. When we consider that we may have had a revelation, we can approach study it, apply it and use it from these four angles.
Hitherto in the past, revelation has come unexpectedly, as it did to Saul of Tarsus in the Biblical narrative.
358. In the annals of revelation, Saul’s revelation stands out as a great example.
In sincerity, the disciple struggles and works and serves; blindly he goes forward, and oft in much bewilderment he seeks knowledge and receives it at unexpected moments, and these frequently increase, at least temporarily, his bewilderment.
359. In the past, revelation came unexpectedly, unpredictably. The disciple had no control over the timing of the revelation.
But during the coming New Age, disciples will be taught how to work consciously and knowingly for light; they will be shown how to realise what will happen to them before they take the needed steps and follow initiation. This will save much time and "focus the light in the desired place" far more rapidly than hitherto.
360. The mystic could not know when revelation would come. He considered it a “gift from God”; the arrival of this “gift” was out of his control.
361. But occultism is a science and with an occultly scientific approach to revelation, it is expected that certain results will follow predictably. When the occult laws of approach are obeyed, the revelatory response of the higher energies/entities is inevitable.
362. We can see that the Tibetan is writing for a new and more mentally polarized type of disciple—one who can learn to adhere to tested occult process.
363. The objective is to save time—to “focus the light in the desired place”, so that ‘in that light we may see Light’. The planetary process is becoming much more coherent and the Planetary Logos, Himself, is presently taking an initiation through our chain (the fourth chain) and upon our globe (the fourth). He has an initiatory schedule which must be observed and so “time is of the essence”.
364. Revelation comes in the form of light, but revelation is also accessed through the utilization of a lesser light.
365. We note the curious phrase “follow initiation”. It bears pondering.
You will see, therefore, why I have included this teaching upon the Points of Revelation in what I have to give you anent the processes of preparing for initiation.
366. The initiate is one who has experienced a certain graded series of revelations and has learned to apply them constructively for the sake of humanity and as an expression of the Divine Plan.
367. Through this teaching on the Points of Revelation, Master DK is preparing us for a conscious, occultly scientific approach to revelation.
It is essential that the modern disciple no longer goes forward blindly but that he cooperates intelligently in the new systems of training.
368. We are moving from feeling to sight, from a groping response to spirituality to a far more conscious and sighted approach.
369. Naturally, all this relates to an increasing development of the ajna center in the modern disciple.
You will note the relation (if you call it no more than that) between the two phrases "points of revelation" and "mountain of initiation."
370. Symbolically, every mountain has its topmost “point”, which might be called its greatest “vantage point” or “point of revelation”
371. As one climbs each particular “mountain of initiation” there occur various “points of revelation” which, taken in sum, equate to the revelation which can be grasped at the topmost point of the mountain of initiation.
372. Many smaller revelations equate to that greater revelation we call “initiation”.
In the Old Commentary, these are brought together in a very illumined statement—illuminating if duly reflected upon:
373. Light pours through this section from the Old Commentary and, thus, its potential to induce illumination in the one who ponders rightly.
"The disciple climbs the mountain, its five peaks illumined by the Sun and hiding the other two.
374. The “five peaks” are the five usual initiations: the Birth, the Baptism, the Transfiguration, the Great Renunciation, the Revelation.
375. We note the name of the fifth initiation, “the Revelation”, in relation to our present theme. Will it, at last, be a revelation of a very full measure of Divine Purpose (planetarily considered)?
376. The “other two” can be interpreted as the sixth and seventh initiations—the Great Decision and the Resurrection.
377. The “Sun” may be considered the Solar Logos or, for any system, the ultimate Source of illumination.
From point to point he goes and the Way moves upward all the time—out of the dark into the light, from the jungle to the open space, from night to dawn.
378. The phrase, “the way moves upward all the time”, signifies that each successive initiation deals with higher dimensions or vibratory spheres.
379. The “jungle” bears a similarity to the crude, chaotic colors upon the square in Formula Four.
380. In a “jungle” there is constant danger as form wars upon form. There is no clear sight because life-forms are crowded together obstructing vision. The “open space” signifies the simplified consciousness of the initiate. For the initiate, the whole is understood and the unity of all life is experienced. The many are resolved into the One.
381. Each of the five peaks, successively confers greater light and openness.
From point to point he moves and at each point he gets new revelation. Five are the mountain peaks, and as he mounts towards each peak he receives five times the light. Five to the five and so from five to five till five fives have brought him light. Ten lie ahead, but these concern him not as yet."
382. Each initiation is inseparable from revelation, but there are lesser revelations along the way.
383. The phrase “he receives five times the light” can be interpreted in two ways:
384. Over the span of the normal five initiations there are twenty-five points of revelation, and thirty five if we consider the seven initiations.
385. This section of the Old Commentary takes us no farther than Mastership (for “ten lie ahead, but these concern him not as yet”).
What is meant here (to bring it down to the bare factual outline)
386. We gather, then, that there are deeper implications…
is that there are five initiations ahead of the disciple, with two more ahead of the Master, making in all seven initiations, and that prior to each initiation—symbolically or factually speaking—there are five great revelations, making a total of twenty-five, with ten later to be registered by the Master.
387. There are five revelations prior to each initiation. If we consider an initiation as a revelation, then for each initiation there are six revelations. There will then be thirty revelations in all for the first five initiations and forty-two for all seven initiations.
388. DK uses the phrase “symbolically or factually speaking”. Probably, the revelations have symbolic value but they are also factual.
389. A Master is characterized by thirty five vortices of fire. In this context, however, the number thirty five is related to a Chohan of the seventh degree.
390. We are learning that the points of revelation have interpretations which can be applied to each of the five (or seven) initiations. Probably particular points of revelation have a closer connection to one initiation than to the others, but all of them are applicable at each.
391. As we study the points of revelation our method of interpretation will depend upon the initiation for which we are preparing.
I have indicated to you in my past instructions three of these revelations. They are, if you will remember:
392. For the sake of continuity, DK always presents the “Points of Revelation” the Hints and the Formulas cumulatively. It is easy to forget what they are if we do not study them closely and use them frequently.
1. Energy follows thought and the eye directs that energy. This has been an occult platitude ever since the days of H.P.B., during whose time it was decided that this was the first of the points of revelation which could safely be given to the general public.
393. There is power in this point of revelation, as it teaches the disciple how he may direct energy through the power of thought. If thought is focussed in any particular direction, energy will follow that thought towards the point to which the thought is directed. Every thought, therefore, represents a process of energy direction or energy transference. One cannot think without ‘moving’ energy.
The assertion of this revealed fact was an essential piece of knowledge in the world, prior to the externalisation of the Ashrams—or, my brother, of the Hierarchy.
394. Why should this be the case? Perhaps, because this planned Externalization requires a great building process within the realm of thought. Disciples had to be taught responsibility for their thoughts and the need to direct those thoughts in line with the objectives of the Divine Plan.
395. The Externalization itself takes place through a directed program of thought initiated and engineered from the inner planes.
396. The Externalization is, in effect, a kind of thought precipitation. Via rightly directed thought, habitations are built for the divine energies which must descend by means of the Externalization processes.
The thought that all is energy has already been accepted by modern science, and the concept of vision (the first step towards understanding the use of the spiritual eye) is already part of the teaching of modern philosophy and of many of the metaphysical schools.
397. The role of the eye or of the perceiver is deeply significant in the quantum mechanical approach to the new physics. The observer is known to affect that which he observes.
398. The eye is considered as a director. In this thought, the fifth and first rays are linked.
399. The eye which directs is not only the conventional outer eye(s) but the inner eye of imagination and eventually the “spiritual eye”.
400. The activation of certain triangles of energy precedes the various initiations. In preparation for various initiations, energy can be directed (through thought) to the triangles requiring vivification. This can be accomplished if the disciple is under the supervision of a Master or reliable teacher, or actually knows what he is doing.
401. One wonders about the application of the Rod of Initiation in relation to the First Point of Revelation: “Energy follows thought and the eye directs the energy”.
2. The Will is fundamentally an expression of the Law of Sacrifice. Paradoxically we found that when the spiritual will was—even in a small measure—expressing itself, there was no such thing as sacrifice.
402. At least, the perception of sacrifice as an inevitable source of pain vanished.
403. Rather, there is the joyous experience of “taking over” on behalf of a greater purpose.
Incidentally, we considered the great exponents and the great field of sacrifice, considering the great Life in which we all, as well as all other forms, live and move and have our being.
404. We bear in mind that the Logos of our Planetary Scheme (in His expression as Sanat Kumara) is called the “Great Sacrifice”.
405. Every great server of the race is a great exponent of sacrifice.
406. We realize that if one is to understand and express the Will, its expression will entail sacrifice and will be expressed in accordance with the Law of Sacrifice.
407. In the human being, the will petals of the egoic lotus (those stimulated by atma) are called, also, “sacrifice petals”. The connection between will and sacrifice is inherent in our natures
I would like here to quote something I said to you in connection with this subject: "These few thoughts upon the significance of sacrifice, or upon the `taking over,' through identification, of the task of salvage, of revitalising and of presenting opportunity, are important to all disciples, as a goal and as a vision." (Page 288.)
408. We are reminded that the “taking over” (which is equivalent to sacrifice) is done through identification.
409. When there is identification with a ‘field in need’, there results a “taking over” which is to lead to :
410. Our sacrificial task as disciples involves these three types of engagement.
411. The manner in which we must serve any unit or group in need is immediately revealed through identification. Thus the motive is supplied for the inevitable sacrifice. The deeper the power to identify, the greater the inclination to sacrifice, to “take over” the task of salvage, of revitalization and of presenting opportunity.
3. The Monad is to the planetary Logos what the third eye is to man, esoterically understood. This is a most abstruse statement for all of you and will require much concentrated reflection and serene meditation.
412. We are being told that revelation cannot be forced from this statement by an impatient demand.
413. Serene meditation may reveal to the concentrated consciousness that the Monad is an “Eye”—an aperture through which the Planetary Logos is able both to see and to direct.
414. If we think of the potentialities of man’s “third eye”, we may analogize to the functions of the Monad in relation to the Planetary Logos.
415. From this perspective, the entire Pilgrimage of the Monad through the lower worlds may be conceived as an ‘act of vision’ and the sutratma may be conceived as the ‘eye beam’.
416. Who is “man, esoterically understood”? When the term “esoteric” is used, it can point to the monadic level. Are we, in fact, saying that the Monad is to the Planetary Logos as the “third eye” is to man considered esoterically as the Monad? If this were so, man-the Monad would ‘see’ through the third eye as the Planetary Logos sees through the Monad. Obviously, we must ponder deeply on this and all potentially illuminating interpretations related to this Third Point of Revelation.
The vision of the solar Logos and of the planetary Logos is closely related to intention and purpose, and is the cause of the Plan. It is, however, beyond and different to the Plan. I leave this thought for your consideration and meditation, but can assure you that you will come to no easy or early comprehension.
417. The depth of what is being presented is quite extraordinary. In the attempt to throw light upon these statements, patient, reflective brooding may evoke the intuition.
418. May we say that the Planetary Logos (or Solar Logos) holds a vision which embodies His intention and purpose? He sees that which He intends shall be or shall manifest. His “Fixed Design” is seen.
419. That which He perceives as inevitable is registered by the agents of the Plan (the members of the Hierarchy) Who then attempt to fulfill through Their plans that which the Planetary Logos envisions.
420. The power of the Planetary Logos’ sustained vision impels the Plan, but His vision is more closely related to Purpose than to the resultant activity of the Plan.
Later on, as the years slip away and as students come and go, a clearer grasp of the techniques of comprehension—these emerging Points of Revelation—will form themes for prolonged meditation and doors of entrance to the new occultism.
421. DK is seeking far into the future to a time when occultism can become an established world view of proven value.
422. He speaks like an ‘Old Teacher’ (for instance a college professor) who has seen many students come and go—into His Lamasery and out?
423. We are not yet engaged in the “new occultism”. In fact as we ponder the formulas and “points of revelation” presented, we may begin to appreciate the great ‘distance’ between our present approach to occultism and the “new occultism” of which DK speaks.
424. The points of revelation are not to be grasped through any superficial approach to meditation. Even later in the development of human spirituality, these points will form themes for prolonged meditation.
425. We are to remember that these points of revelation can be understood as “techniques of comprehension”. Through their use, emerging revelations can be better comprehended.
426. We note as well that the Points of Revelation are “emerging”—they are not yet emergent nor receiving the type of intelligent attention they one day will.
The foundations for this new occultism are well and soundly laid; the superstructure can be erected now, slowly and with due care, in conformity with the divine blueprints and in response to a sensitive reaction to spiritual impression.
427. Would we be correct in thinking that one of Master DK’s principle tasks is to lay “the foundations for this new occultism”? There is reason to believe so.
428. Probably many of the foundational elements are not yet even detected (even by earnest students) but lie embedded in the Teaching.
429. We note DK’s call for a slow and careful second ray method of building.
430. Via the antahkarana the “divine blueprints” can be somewhat apprehended and spiritual impression accessed.
431. DK is not telling us how to build the superstructure. There will be guidance (of course) but, as well, the need for much spiritual Self-reliance as we slowly begin to register (through our increasing sensitivity) the finer aspects of the Divine Plan.
I have also told you that, in connection with these Points of Revelation, there are three stages of activity which, when properly carried forward, will make that which is revealed of service to the disciple in his contribution to the salvaging of humanity. These three are Penetration, Polarisation and Precipitation. Let us now consider these three for a short reflective period.
432. The formula “Penetration, Polarisation and Precipitation” is intimately associated with rendering the points of revelation effective in service and salvage.
433. The phrase “short reflective period” seems to point, precisely, to the kind of activity in which Penetration, Polarisation and Precipitation are employed.
You should realise that all phases of training—those that are associated with life itself and that specialised training which is given to initiates—are interlocking and interdependent.
434. Normal life processes represent an indispensable phase of discipleship training. We must not avoid the training offered through such processes, thinking that specialized training in occultism is all that is required of us.
It is training, brother of mine, not strictly education.
435. Training demands application and offers structured experience which habituates the trainee to application. On the other hand, a person may receive an extensive education and not apply it.
Educational processes, concerning knowledge as they do, may be specialised, and teaching can be taken in such isolated fields as conchology, biology or history.
436. DK is speaking of isolated studies which may or may not be related to each other or applied to the process of living.
437. When considering esoteric training DK is clearly indicating a synthetic approach.
But in initiate [Page 311] training, where the objective is wisdom and (above all else) the development of spiritual sensitivity, every phase of approach to the divine unfoldment, and all expansions of consciousness, develop so that divinity is embraced, and every unfoldment of the understanding reveals to the initiate one major Reality—the fact of Being.
438. “Initiate training” is something far more intensive and thorough-going than normal educational processes. Let us tabulate some of the objectives:
439. The factors of integration, wisdom, synthesis, and realized Reality and Being are integral to “initiate training”. No process of normal, daily living is excluded even though specialized occult training is required. The initiate is not divorced from the processes in which all human beings must participate. Thus the “sanctified normality” of the initiate’s life.
Therefore, this consideration of our Points of Revelation is closely related to another of our themes: Training in Telepathy or the Science of Impression. Certain aspects of these two activities are the same, particularly the three points which we are considering here.
440. DK is relating two themes: Points of Revelation and Training in Telepathy or the Science of Impression.
441. The three points here considered are “Penetration, Polarisation and Precipitation”.
442. As well, the first three points of revelation can be considered closely related to the telepathic training.
The difficulty consists in this, that in relation to the Points of Revelation the initiate is presumed to work from a more advanced standpoint of comprehension than does the man who is taking the training which makes him sensitive to Impression.
443. Here is the important distinction which separates the initiate who works with the Points of Revelation from the disciple who is learning to be sensitive to telepathic impression.
He knows the technique of Penetration, comprehends the process of Polarisation at the point penetrated, and—after due acceptance—understands how to utilise it and precipitate it into the human field of service;
444. This is definitely the work of the initiate. The worker attempting to become telepathic may just be learning the “technique of Penetration” of which the initiate is assured.
he consciously employs that which he has learnt, grasped and appropriated. It matters not, in this case, what word you use.
445. The initiate is both skillful and effective. He has far surpassed the phase of simply trying to become sensitive to telepathic impression.
It should therefore be borne in mind that in this connection we are considering the point of experience where light pours in, bringing revelation, conveying information, evoking the intuition and drawing into the waiting consciousness of the initiate those spiritual laws, those rules of the creative process, those ray conditions and those new energies and forces for which the humanity of any particular period waits, and which are fundamentally needed if the race of men is to move forward into greater spiritual culture and out of the relative darkness in which it at present moves.
446. Here is a monumental, synthetic sentence.
447. Let us tabulate the major factors in the experience of the initiate who has learned to work with the processes of Penetration, Polarization and Precipitation which are integral to the use of the Points of Revelation:
i. Spiritual laws
ii. Rules of the creative process
iii. Ray conditions
iv. New energies and forces
What we are dealing with here, in connection with initiate training,
448. Note the level at which this discussion is proceeding: we are speaking of initiate training, and not simply the training of the disciple.
is the impending realisation for which any opening cycle attests its waiting, and for the new truths and the expanded spiritual presentations which it is the destiny of the initiate to bring to the people.
449. Here are some different ways of describing the nature of revelation:
450. We are considering the revelation of that which is spiritually imminent.
451. We can realize, perhaps, how important this training is at the dawn of the Aquarian Age, when the imminent new truths must be precipitated and expanded in such a way that human intelligence can appreciate them.
You will note that I choose the word "destiny" in preference to the word "karma" because in this type of work the initiate is working and practising and progressing under a Law of Destiny.
452. The initiate is not karmically compelled to offer revelation. Rather, it is his dharma to do so.
453. What DK calls “a Law of Destiny” must be related to the Monad and its “monadic destiny”.
This law affects the Ashram and the Hierarchy as a whole, and neither [Page 312] is under the Law of Karma, as usually understood.
454. Members of the Hierarchy have expiated the more usual form of karma. If They participate in the Law of Karma, it is in relation to the karma of the Planetary Logos in which They are now a Self-conscious aspect.
This Law of Destiny has been brought into being since the foundation of the Hierarchy on Earth; it is the result of the pledged and united dedication to service which is the outstanding note of the united Ashrams.
455. We are dealing with an ancient law—the Law of Destiny. No doubt it is far older than the foundation of the Spiritual Hierarchy on our planet, but it was “brought into being” (i.e., into expression on our planet) at the time of this founding.
456. The Law of Destiny is operative in all the seven Ashrams and “is the outstanding note of the united Ashrams”. This means it characterizes the Hierarchy as a whole.
457. The Law of Destiny must be intimately related to the fulfillment of the Divine Purpose of the Planetary Logos.
It is therefore a sevenfold law, for it takes on the seven colours of the seven rays, the seven qualities, modes and methods, techniques and energy expressions of all the seven rays.
458. We are being told that within the Law of Destiny there is one aspect of expression for each of the seven ray Ashrams. Each aspect is naturally correlated with one of the seven rays and (in extension) with one aspect of the various septenates correlated with the seven ray septenate.
It is therefore, as far as humanity is concerned, free from all evil, because it is selflessly motivated and is—in a measure—a difficult law for you to comprehend.
459. Are there such things as laws which are not free from all evil (as the Law of Destiny is)?
460. We are given an important hint. If we would be free from evil, we must be selfless. From this perspective, it is the perception of “self” which is the cause of evil.
461. We can see how the first and fifth rays in relation to the sign Leo (all of them closely related to egoity—as an obstruction) are energy factors which can reinforce the orientation of the Black Lodge.
Pure destiny, devoid of all evil intent, is an enigma to the average disciple.
462. This destiny is an expression of the Will of the One Identity which never serves the part in preference to the Whole.
463. Evil lies in an undue emphasis on partiality.
It appears to contravene other laws with which he is familiar. As the race of men achieves increasing purity in the three worlds, this pure destiny will become correspondingly effective. This is an important point upon which to reflect.
464. The other laws are based upon man as an identity lesser than the Monad.
465. One is reminded of the description of the sixth and seventh degree Initiates—the Initiate who have consciously become the Monad:
The remaining two initiations concern only those who are willing to meet certain unusual requirements and to produce that special effort which entitles them to the appellation, "Victors, through the clear pure will." (R&I 208)
466. “Pure destiny” is “monadic destiny”. Within the human being, only the Monad (the essential Fire) is truly pure.
467. We may consider together the Monad, the Founding of Shamballa, the Hierarchy as the Ashram of Sanat Kumara, and the “Law of Destiny”.
This penetration makes an event in the life of the initiate.
468. Penetration means new exposure and new impact—in short, “an event”.
It is indicative of success and of contact and presents the opening up of a new opportunity.
The two succeeding words indicate effects of this penetration; they are then inevitable and cannot be arrested.
470. Penetration is the aspect of the process which is related to the first ray. We may relate Polarization to the second ray and Precipitation to the third.
By that you may infer that once the initiate has penetrated to the point where revelation becomes possible he automatically attains the needed fixation, concentration, poise, polarisation and focus which will enable him to translate what has been revealed to him in terms and symbols which will convey significance to the intelligentsia with whom all initiates principally work.
471. The foundational part of the process, then, is one of penetration.
472. Polarization is the “needed fixation” and it is automatically attained once penetration has been achieved.
473. The following words, indicative of Polarization, are equivalent:
474. The initiate does not move from the vibratory ‘area’ into which he has penetrated.
475. The act of precipitation is, in this context, one of “translation” of the revelation into terms and symbols suitable for the illumination of the intelligentsia. As a result of his Penetration and Polarization, useful terms and symbols precipitate into his waiting consciousness and mind.
I wanted to make this clear because students almost inevitably think in terms of sequence.
476. This is natural, but we have also to learn to think in terms of more simultaneous processes.
477. The ‘Founding of the Pre-Cosmic Trinity’ must be deeply considered—whether in terms of sequence or of simultaneity.
The effects of penetration (in this case two in number) are simultaneous and not sequential. The polarisation of the consciousness of the initiate, and the consequent condensation of truth, produce an unavoidable precipitation which occurs in a flash of time;
478. We judge this to be a Uranian process. The phrase “flash of time” reveals the connection to the occult planet Uranus.
479. Although simultaneous, there are four aspects to this process:
480. It seems we must discriminate between the “condensation of truth” and the “unavoidable precipitation”. We do know from more material processes that condensation precedes precipitation, though the two processes are sometimes considered more or less identical.
it results in an instantaneous intuitive perception, and this is one of the early aspects of this dual process. Think this out and remember in this connection that the initiate—in process of receiving revelation—is working outside of time and space, as you understand it.
481. That which is called “an instantaneous intuitive perception” seems related to the unavoidable precipitation. It is the recognition of that which has been contacted.
482. Time and space may still exist (indeed, must exist) but they are not time and space as the average disciple understands them.
483. If “instantaneous intuitive perception” is one of the early aspects of the dual process, what are the later aspects?
484. The initiate is not working with linear processes but in relation to ongoing patterns (such as are found on archetypal ‘levels’) the apprehension of which is equivalent to revelation.
His consciousness is free, as compared with that of the [Page 313] average man, and the most urgent and the most difficult part of his task is correctly to apprehend the precipitating truth, information or revelation, and then to give it an equally correct format so that it can meet the immediate human need.
485. The urgency is related to the acutely difficult condition in which humanity now finds itself.
486. The initiate is to correctly apprehend that which is being precipitated in his consciousness and then clothe the “truth, information or revelation” correctly so that it may be given out in service to meet human need.
487. All this suggest that incorrect apprehension and incorrect creation of a format for presentation to humanity are, indeed, possible.
488. There seem to be two kinds of precipitation:
You will see, consequently, that the initiate learns to penetrate into the realm of pure reason from the realm of mind, and there he polarises himself, and truth precipitates.
489. From this perspective, Penetration, Polarization and Precipitation are all internal acts. The first is an act of will and the other two, virtually automatic.
He has learnt thus to penetrate, and the three stages preceding penetration have been necessarily sequential, until he has gained such facility that they can instantaneously be transcended.
490. There are three penetrations which precede the penetration into the “realm of pure reason”.
491. These are in sequential order--
492. These three preliminary penetrations are elaborated below.
493. The experienced meditator no longer needs to work through the three preliminary stages sequentially.
He has learnt through life in the three worlds, to penetrate into the world of mind and the lower concrete mind has become his instrument, integrating his personality, opening up to him the world of thought, and putting into his power the processes of thoughtform creation;
494. It is that which is learned through life in the three worlds which prepares the man for the penetration into the world of mind.
495. Without such penetration there is no possibility of integrating the personality.
496. The three results of penetration into the world of mind are as follows:
497. Every penetration is an act of detachment or abstraction. In this case there is detachment from involvement with the emotional nature.
he has learnt through meditation to make contact with the soul, the Son of Mind, Who is himself, and has in time identified himself with that soul; he becomes the soul in fact, and can create in the world of thought those living forms which bring light and help and truth to others; thus he serves;
498. Meditation is the preferred method of making contact with the soul, but normal processes of living inspired by altruistic motive can also provide contact.
499. Here we are speaking of man’s higher nature on the higher mental plane.
500. The man himself is a “Son of Mind”. Contact with the Son of Mind is, in part, contact with the Solar Angel, Who is far greater than the Son of Mind.
501. When the meditator identifies himself with the soul, his sense of identity is still focussed within the personality. Eventually, however, through intensified identification he becomes the soul. We change identities through the act of identification.
502. He had learned to create thoughtforms once he had penetrated into the world of mind, but now the thoughtforms created are lighted and far more filled with truth than in earlier days, and have for their purpose not the fulfillment of personal desire but the service of others.
503. In this second form of preliminary penetration, he learns to detach himself from the modifications of the lower mind, and finds himself in a strata of the mind filled with meaning, and the power to discern and perceive unity.
he learns also, through unfolding perception, to penetrate into the levels of abstract thought, the antechamber to the world of pure reason, and through these three aspects of mind he discovers that he possesses the "three keys" which will permit him to delve into the knowledge, wisdom and reason of the Universal Mind. This is what is revealed to him as he penetrates deeper into what is called the Arcana of Wisdom, the Mind of God, the third divine Aspect.
504. What allows penetration into the realm of abstraction mind? Of course, the antahkarana technique is one method of penetration, but also, gradually, through “unfolding perception”, he can also penetrate.
505. In this third preliminary penetration he detaches himself from all things ‘transpersonally-personal’, and enters a form of abstracted perception which perceives planetary patterns in an impersonal manner.
506. The world of pure reason is the buddhi, and higher manas is the antechamber to this world. Abstract thought when sufficiently refined and sublimated becomes pure reason.
507. The three aspects of mind now possessed are as three keys which allow the initiate to “delve into the knowledge, wisdom and reason of the Universal Mind”.
508. It is sometimes difficult to ‘position’ the Universal Mind. With respect to the Solar Logos it should be considered atma and its associated faculties. For the Planetary Logos, however, Who also can be considered a kind of Universal Mind, the buddhi and its associated faculties may be indicated.
509. Of course, atma and buddhi are really reflections of the Universal Mind which, more properly, is found upon cosmic mental levels.
510. Buddhi is “transcendental mind” (cf. TCF 287). If the Planetary Logos has his main etheric focus on the systemic monadic plane, the buddhic plane is the third of three planes beginning with the monadic (thus correlating with the third or mental aspect), just as the atmic plane is the third of three planes beginning with the logoic.
511. At length all the three aspects of mind (concrete, Son of Mind and abstract) are fused or united (“Three Minds Unite”), and together form one continuous instrument for use in relation to the Universal Mind (whether buddhi or atma).
This is essentially what is covered by the symbolic and pictorial phrase "the raincloud of knowable things." The raincloud is a symbol of that area of the as yet unrevealed purposes of God which can be immediately revealed if the world disciples and initiates care to "penetrate to the point of precipitation."
512. We note the curious use of the word “care”. This suggests that world disciples and initiate have the capacity to “penetrate to the point of precipitation”, but that they may not exert themselves sufficiently to do so (i.e., they may not care enough to assert themselves sufficiently).
513. We are given an important definition of “the raincloud of knowable things”: the knowledge, wisdom and reason of the Universal Mind.
514. The true “Arcana of Wisdom” are found beginning with the cosmic ethers. They are not possessed by the abstract mind which is only an instrument of penetration (though a high one). The “Arcana” (as usually presented by the many esoteric schools) are characterized by many abstract formulations, but the true Arcana themselves are formless (i.e., pertain to the arupa levels of the cosmic physical plane and to the etheric body of the Solar Logos).
515. We note also that the “raincloud” relates not only to the mind of God but to His purposes. This confirms the idea that the “area” represented by the raincloud includes the atmic plane as well as the buddhic, for atma is that faculty which (within the spiritual triad) embodies purpose more than any other.
516. The purpose of penetration is to bring about revelation. That which is thus far unrevealed must be penetrated if revelation is to be achieved.
517. It is for each disciple to determine the point of tension necessary to “penetrate to the point of precipitation”. He must also (if he is a world disciple or initiate) determine whether he cares enough to do so.
This idea should in the future lie behind all you do in your meditation work.
518. Master DK has enlarged upon higher methods of meditation, useful in forcing revelation.
Your meditation should now be regarded by you as a process of penetration, carried forward as an act of service, with the intent to bring enlightenment to others.
519. This is a noble conception of the meditative art.
520. Meditation conceived in this manner is a spiritual adventure bringing the consciousness in touch with higher and as yet unknown vibratory domains.
521. Both the first and second rays are involved in this act of service. One is reminded of a description of the way in which Master Morya and Koot-Hoomi work together.
The first ray penetrates, pierces and produces the line along which Light comes; the second ray is the "light-carrier," and supplements the work of the first ray. A study of the activities and the cooperative endeavours of the Master M. and the Master K.H. may serve to make this clearer. Their work is indispensable to each other, just as life and consciousness are mutually indispensable, and without them form is rendered valueless. (EP II 359)
I have been dealing with these Points of Revelation today from the angle of vision of the initiate. Process and [Page 314] techniques do their work, and these are followed by the recognition which the disciple accords within himself to that which has been accomplished.
522. We recall that the Points of Revelation receive their proper understanding only in the consciousness of the initiate. Yet disciples can also attempt to interpret and apply them.
523. Penetration, Polarization and Precipitation are also applicable (in reflection) to the level of soul consciousness within the causal body, and to the abstract mind. In this instruction, however, the Tibetan has taken us into the exalted realms of the higher two levels of the spiritual triad (the buddhic and atmic planes—considering them both as aspects of the Universal Mind).
524. We are engaged in the building of the antahkarana and so the threefold process or activity (PPP) is of immediate value in our work. If the indicated processes are followed properly, the results are inevitable. The disciple who uses these techniques will at length recognize accomplishment within his own consciousness.