Initiated Disciple (Generally those who have taken the 3rd initiation)
(RI 423) If you will study the more abstruse teaching (more veiled and more symbolic than this) you will find certain statements made which—to the esotericist—will throw much light on the simpler presentations in this Treatise on the Seven Rays. It is simpler because only those points are given which carry in them the germ of possible enlightenment to the general public. A Treatise on Cosmic Fire is not written for the general public; it is strictly a presentation of truth for the initiated disciple. Its line is strictly a first ray and third ray presentation, whilst this Treatise is strictly a second ray approach. This is a statement warranting careful thought, and one that has as yet received no recognition.
(DINAII 105) The ashramic reflective meditation is an integral part of the constantly developing perception of the disciple-initiate, and it (in its turn) is a part of the whole hierarchical reflective meditation. This latter is based upon inspiration (in the occult sense) from Shamballa. The moment a disciple can share in this constant unremitting meditation or reflection without its interfering with his service and his other lines of thought, he becomes what is called "a disciple who shall no more go out."
(DINAII 374) 3. The energy is then projected on to a particular plane or into the mind consciousness of those disciples who are en rapport with the Master, or of those groups of disciples or aspirants who are working in close association with some hierarchical group. If I say to you that the initiated disciple uses the ajna centre, I am only stating a partial [Page 374] truth; many of the Masters work through no physical or etheric mechanism whatsoever, but utilise what might be termed "a point of projection" within the ashram; this is a point of sevenfold contact, available at all times for the use of all those initiates who have taken the third initiation. They work consequently from that high place within the Hierarchy and do not need to employ the ajna centre or any other centre within the etheric body. Writing as I am, for disciples and initiates who have not yet taken the third initiation and who are still "confined" within physical vehicles, the information that the "eye directs the energy" is sure and far more easily understood.
(DINAII 376) The Second Point of Revelation: The Will is an expression of the Law of Sacrifice.
The second Point of Revelation is of peculiar interest. It concerns the first contact of the initiated disciple with the energy emanating from Shamballa and transmitted to him via the Master of the Ashram with which he is at this time associated. He has not yet reached the stage wherein direct contact is permitted, but still needs the ashramic protection which the Master provides. At the indicated second initiation he receives a quality of stimulation which enables him to "see" the astral plane as it essentially is; with this revelation comes also the recognition of the basic human necessity to "make it holy" or to "render whole" that which provides the most disturbing element in the existence of mankind.
I cannot here deal with psychic construction, with astral impulses or glamours, nor can I spend time referring to the usual astral conditions—so well known and so carefully followed by the mass of men. Each human being has eventually to make his own definite decision anent the astral plane and his release from its control, and has then to follow (for several lives) a policy of non-association with its phenomena. But the initiate-disciple receives an unique revelation and an applied conditioning which enable him to recognise it as a man-created whole or world or state of consciousness (whichever term you may care to employ) and therefore as something which must be transformed. Two things consequently emerge in his consciousness:
(EA 313) In this sign lies hid the whole problem of the Law of Rebirth. Reincarnation is implicit in the manifested universe and is a basic and fundamental theme underlying systemic pulsation. There are certain things which I would like to make clear in connection with reincarnation.
This sign, Cancer, being concerned primarily with the world of causes, has about its inner meaning much indefiniteness [Page 313] and an apparently vague subtlety which proves most elusive to the ordinary thinker. This also is true of all the signs which go to the forming of the Cardinal Cross of the Heavens. In the last analysis, it is only the initiated disciple who can fathom the true meaning of these zodiacal influences as they pulsate throughout the manifested universe, because they are primarily the expression of spirit or life more than of soul or body. Therefore, until after the third initiation—as you have oft been told—there is little to be known or said about that "mysterious essence which is divinity in motion."
(EA 320) 3. In Pisces, the influence of Shamballa claims the initiate as its field of activity and the dualism of soul and spirit emerges instead of that of soul and body which has hitherto been of major importance. The power of the [Page 320] form to hold the soul in captivity has been negated and tests and trials of the initiate up to the third initiation are directed to this end.
Such is the way of the initiate.
You will note the interesting fact that you have here nine
signs which carry a man from the stage of
imprisonment in form to the freedom of the
(EH 660) The rule which accompanies this law deals with the relation of love and will, and is consequently of high importance to the initiate. I would remind you here that the [Page 660] only true healer is the initiate, and therefore the last two laws (Law IX and Law X) can only be truly understood by the initiated disciple. They are, however, profoundly interesting intellectually to the beginner, the enquirer and the aspirant, because (theoretically at least) he can grasp some of their meaning, though he is as yet quite incapable of "keeping the law"—spiritually understood.
(EH 673) The healer or the healing group must keep the will in leash. It is not will which must be used, but love.
These three basic requirements concern attainment on various planes of the universe; though I dealt with them in connection with the approach to the sixth initiation, they have— on a lower turn of the spiral—their correspondences, and are therefore of practical application by the initiated disciple, particularly one who has taken the third initiation. Let us take them, one by one, into our thinking:
Perfect Poise indicates complete control of the astral body, so that emotional upheavals are overcome, or at [Page 673] least are greatly minimised in the life of the disciple. It indicates also, on the higher turn of the spiral, an ability to function freely on buddhic levels, owing to complete liberation (and consequent poise) from all the influences and impulses which are motived from the three worlds. This type or quality of poise connotes-if you will think deeply-an abstract state of mind; nothing which is regarded as nonperfection can create disturbance. You can realise surely that, if you were entirely free from all emotional reactions, your clarity of mind and your ability to think clearly would be enormously increased, with all that that involves
Naturally, the perfect poise of an initiated disciple and that of the initiated Master are different, for one concerns the effect of the three worlds or their non-effect, and the other concerns adaptability to the rhythm of the Spiritual Triad; nevertheless, the earlier type of poise must precede the later achievement, hence my consideration of the subject. This perfect poise (which is a possible achievement for you who read) is arrived at by ruling out the pulls, the urges, impulses and attractions of the astral or emotional nature, and also by the practice of what I have earlier mentioned: Divine Indifference.
(EH 676) What is meant by the words "to keep the will in leash"? The will aspect here considered is not that of the will-to-good and its lower expression goodwill. The will-to-good signifies the stable, immovable orientation of the initiated disciple, whilst goodwill can be regarded as its expression in daily service. The will-to-good, as expressed by a higher initiate, is a dynamic energy having predominantly a group effect; for this reason, the higher initiates seldom concern themselves with the healing of an individual. Their work is too potent and too important to permit them to do so, and the will energy, embodying as it does divine Purpose, might prove destructive in its effects upon an individual. The patient would not be able to receive or absorb it. It is, however, assumed that goodwill colours the entire attitude and thinking of the healing disciple.
The will which must be kept in leash is the will of the personality which, in the case of the initiated disciple, is of a very high order. It also relates to the will of the soul, emanating from the petals of sacrifice in the egoic lotus. All true healers have to create a healing thoughtform, and through this they consciously or unconsciously work. It is this thoughtform which must be kept free from a too powerful use of the will, for it can (unless held in leash, stepped down, modified or, if needed, eliminated altogether) destroy not only the thoughtform created by the healer, but it can also build a barrier between healer and patient; the initial rapport is thus broken.
(EH 695) These statements will complete Volume IV of A Treatise on the Seven Rays and will carry much information to the initiated disciple, and even in part to the intelligent aspirant; they should make their healing work more effectual, even though only the preliminary work and elementary rules are given. Needless to add, the healer has to perfect himself in this initial activity and—as he works—he may himself (alone and unaided) penetrate into the deeper meanings of this phase of the Ageless Wisdom.
(RI 65) The third great demand has in it a different implication, and sounds forth, we are told, "through the fires." In this solar system there is no evading the fire. It is found at all levels of divine expression as we well know from our study of the three fires—fire by friction, solar fire and electric fire, with their differentiations, the forty-nine fires—of the seven planes. Always, therefore, whether it is the cry of the disciple or the demand of the initiate, the sound goes forth "through the fire, to the fire, and from the fire." Of this technique, underlying the potent demand, there is little that I may say. From the highest plane of the spiritual will, what is technically called "the atmic plane," the demand goes forth and the result of that demand will work out on mental levels, just as the earlier two demands worked out on the physical and astral levels. I would interject here that even though there is no astral plane, from the standpoint of the Master, yet thousands of millions recognise it and labour in its delusive sphere and are there aided by the initiated disciple working from the higher corresponding levels. This is true of all the planetary work, whether accomplished by initiates and Masters, working directly in the three worlds, or from higher levels, as work the Nirmanakayas (the creative Contemplatives of the planet), or from Shamballa from the Council Chamber of the Lord of the World. All the efforts of the Hierarchy or of the "conditioning Lives" (as They are sometimes called) of Shamballa are dedicated to the furthering of the evolutionary plan which will finally embody divine purpose. I keep emphasising this distinction between plan and purpose with deliberation, [Page 66] because it indicates the next phase of the working of the intelligent will in the consciousness of humanity.
(RI 100) It will be obvious, therefore, that the interpretation of these Rules must involve capacity to pass beyond the usual attitudes and what one might call the usual metaphysical and theosophical platitudes, and to see life as the Hierarchy sees it. This means that life is approached from the angle of the Observer and not from that of a participator in actual experiment and experience in the three worlds. This Observer is different to the Observer on the probationary Path. Most of the experiment and experience has been left behind, and a new orientation to a world of values, higher than even the world of meaning, has set in. This attitude might well be described as the mode of approach of all who form a part of an Ashram. Those who form the Ashram are living in the three worlds of experience if they are accepted disciples, but the focus of their attention is not there. If they are initiated disciples, they are increasingly unaware of the activities and reactions of their personalities, because certain aspects of the lower nature are now so controlled and purified that they have dropped below the threshold of consciousness and have entered the world of instinct; therefore there is no more awareness of them than a man asleep is conscious of the rhythmic functioning of his sleeping [Page 100] physical vehicle.
(RI 214) Still another important factor in the group preparation for initiation is the cultivation of silence. How, we ask ourselves at times when the functioning of the Ashram is under discussion, can we train our disciples to realise that, essentially, silence is not refraining from speech. So many disciples seem to think that it is, and that they have to learn not to talk if they hope to take initiation. Some would do a great deal better if they talked more than they do—along right lines. The silence imposed in an Ashram is refraining from certain lines of thought, the elimination of reverie and the unwholesome use of the creative imagination. Speech is consequently controlled at its source, because speech is the result of certain inner sources of ideas, of thought and of imagination; it is the precipitation (at a certain point of saturation, if I might so express it) of inner reservoirs which overflow on to the physical plane. The retention of speech and the suppression of words, if they are the result of a realisation that what is to be said is wrong, or undesirable, or unwise, or wasteful, of energy will simply increase the inner banking up and will lead eventually to a still more violent display of words at a later date; it may also bring about serious and disastrous conditions within the astral body of the disciple. The silence of thought is to be cultivated and, my brothers, I do not mean silent thinking. I mean that certain lines of thought are refused admission; certain habits of thinking are eradicated and certain approaches to ideas are not developed. This is done by a process of substitution, and not by a violent process of suppression. The initiate learns to keep his thought apparatus in a certain effective condition. His thoughts do not intermingle the one with the other, but are contained (if I may thus pictorially word it) in separate compartments or carefully filed for reference and later use. There are certain [Page 215] layers of thought (again speaking symbolically) which are held within the Ashram itself and are never permitted to enter the mind of the disciple or the initiate when not consciously working in the Ashram; others are related to the group and its work and are given free play within the group ring-pass-not; still others are of a more mundane nature and govern the daily life and relationships of the disciple with personalities and with the affairs of civilised living and physical plane events. These are only indications of what I mean, but will suffice to show (if you duly meditate) a little of what is meant by the silence of the initiate. Within the permitted levels of contact, speech is free and unimpeded; outside those levels, no indication is given that the other spheres of thought activity, with their conditioning speech, even exist. Such is the silence of the initiated disciple.
We have therefore considered briefly but suggestively four qualities which a group preparing for initiation needs to develop, to consider and unitedly to achieve. They are:
1. The achieving of a non-sentimental group interrelation.
2. Learning how to use the forces of destruction constructively.
3. Attaining the power to work as a miniature Hierarchy, and as a group to exemplify unity in diversity.
4. Cultivating the potency of occult silence.
(RI 264) We can now take up the four major injunctions given to the initiated disciple as he prepares to work under the Laws of the Spirit, as a conscious soul, and (for purposes of service) through a personality. There are many initiates working without a body of contact which a personality provides, but we shall not consider them in our studies. We shall only deal with those disciples who can work as a group [Page 264] on the physical plane, fulfilling ashramic intent on the one hand and preparing themselves to tread the Way of the Higher evolution upon the other. The first major injunction in this Rule XIII reads as follows:
3. Let the group understand the Law of Synthesis, of unity and fusion.
(RI 265) Fusion might therefore be regarded as the individual process of spiritual integration, relating—in full waking consciousness—the three divine aspects in man. Unity might be regarded as the conscious adaptation of the initiated disciple to the greater whole, as his absorption into the group through his obedience to the laws of the soul, and as governing his attitude to that in which he lives and moves and has his being.
(RI 267) The second major injunction (though the fourth phrase in our rule) is:
4. Let the threefold mode of working with that which is dynamic carry the group together towards the Higher Three.
(RI 273) These three great Lives Who have associated Themselves with the Lord of the World might be regarded as constituting aspects of His personality, though this is not technically [Page 273] so. The name Sanat Kumara is not His true name; it is only the first letter of that name which is known only to the Masters, whilst the second letter is known only to the Chohans. The first syllable of His name is known in the Council Chamber at Shamballa, but the rest of His name remains unknown as yet. The three Buddhas of Activity are to the planetary Logos (to give you another definition) what the Spiritual Triad is to the dedicated personality of the initiated disciple, for such is the spiritual status of the planetary Logos; the one of the three Buddhas now coming into activity is the one Who works through the spiritual will.
(RI 278) I have written these opening remarks because it is this elevated understanding of brotherhood which conditions divine purpose and which leads to the spiritual planning that will give you the due to the third major injunction, with this we shall now deal. This injunction is worded as follows:
5. Let Transfiguration follow Transformation, and may Transmutation disappear.
I would here remind you that in these fourteen rules we must approach our theme from the angle of the initiate-consciousness and not from that of the blended soul-personality consciousness. It is the higher approach which is here indicated, the problem of the initiate-group and not that of the individual within the group. Hence the great difficulty in putting any of these teachings into words. To the average aspirant to accepted discipleship, the three words which distinguish this third major injunction (but which symbolically constitute the fifth injunction in the rule) might be defined as follows: The ideas conveyed are those of an aspirant to the Mysteries as he faces initiation. Let us take these words in the order given in Rule XIII.
(RI 285) (The Fourth Phrase of rule 13)
6. Let the O.M. be heard right at the centre of the group, proclaiming God is All.
It is not my intention to interpret this final phrase of Rule XIII. Its meaning lies beyond your most elevated comprehension. It concerns the transmutation of the O.M. into the originating SOUND, bringing certain basic transformation and resulting in a transfiguration which extends to the entire planet and has reference to a certain major planetary initiation. With these matters we are not concerned. With them, only a few of the more advanced Masters are concerned. Therefore we will wait until, through resolution, we have resolved our spiritual problems, transmuted our lower natures and undergone the lower aspects of both transformations, and are consequently ready for the third initiation—that of the Transfiguration.
(RI 286) For Applicants: Listen. Touch. See. Apply. Know.
For Disciples and Initiates: Know. Express. Reveal. Destroy. Resurrect
The five words as given to the applicant are indeed relatively simple. Most aspirants understand their meaning [Page 287] to a certain extent. They know that the listening mentioned has naught to do with the sense of physical hearing, and that the touch to be developed has reference to sensitivity and not the sensory perception of the physical vehicle. They know likewise that the sight to be cultivated is the power to see the beauty underlying form, to recognise the subjective divinity and to register also the love conveyed through the medium of symbols. The application of soul energy to the affairs of daily life and the establishing of those conditions which permit of soul knowledge are the elementary lessons of the aspirant. With these I need not deal, except in so far as they give the clue to the significance of the five words as given to the initiated disciple.
Let us take each of these five words and seek to ascertain their significance. But first of all, I would like to point out that here we are concerned with monadic signatures, with that which synthesises significances, and with that which contributes vital significance to the initiated life. I would have you, as you read my words, retreat within yourselves and seek to think, feel and perceive at your highest possible level of consciousness. The effort to do this will bear much fruit and bring rich reward to you. You will not grasp the full intention of these words, but your sense of awareness will begin to react to triadal impression. I know not how else to word this, limited as I am by the necessity of language. You may not register anything consciously, for the brain of the average disciple is as yet insensitive to monadic vibration. Even if the disciple is capable of some responsiveness, there are not the needed words in which to express the sensed idea or to clothe the concept. It is therefore impossible to put the divine ideas into their ideal form and them bring them down into the world of meaning, and from thence into the world of symbols. What I say will therefore have more significance towards the close of this century, when men will have recovered from the chaos and cruelty of war, and when the new and higher spiritual influences are being steadily poured out. I write, my brothers, for the future.
What is the difference between the knowing of the aspirant and the knowledge of the initiated disciple? It is the difference which exists between two differing fields and areas of perception. The aspirant is told first of all to "know thyself"; he is then told to know the relation of form and soul, and the area covered by his knowledge is that of the three worlds, plus the level upon the mental plane on which his soul is focussed. The initiated disciple knows the relation of the periphery to the centre, of the One to the many, and of unity to diversity. The applicant is concerned with triplicity: himself as the knower, his field of knowledge, and that which is the agent of knowing, the mind. The initiated disciple is beyond registering triplicity and is occupied with the duality of manifestation, with life-energy as it affects or is related to matter-force, with spirit and substance. The knowledge of the initiate has naught to do with consciousness as the mind recognises that factor in the evolutionary process; his knowledge is related to the faculty of the intuition and to that divine perception which sees all things as within itself. Perhaps the simplest way to express the knowledge of the initiate is to say that it is direct awareness of God, thus putting it into mystical terms; the knowledge of the aspirant is related to that aspect of divinity which we call the soul in form. Putting this in still another way, I might point out that the aspirant is concerned with the knowledge of soul and matter, whilst the initiate is concerned with soul and spirit.
If I say to you, my brothers, that the knowledge of the initiate is concerned with that which is produced by SOUND and not by the A.U.M. or the O.M., I shall have linked up these comments with much else given previously in the analysis of these fourteen rules. The "listening" of the aspirant has now been transformed into the effectual recognition of that which the Sound has created. I refer not here to the creation of the phenomenal world, or to the world of meaning which is essentially the Plan or the pattern underlying that phenomenal world, but to the intention or [Page 289] the Purpose Which motivated the creative Sound; I am dealing with the impulsive energy which gives significance to activity and to the life-force which the Sound centralises at Shamballa.
It is not the fault of humanity that it is only now possible for the significance of the divine purpose to emerge more clearly in the consciousness of the initiated disciple. It is a question of timing and of movement in space; it concerns the relation of the Hierarchy, working with the Plan, to Shamballa, the recipient (by means of the Sound) of the creative energy which it is the divine intention to expend in producing a perfect expression of the divine Idea. It is to the knowledge of this relationship and of its effects that the first word of Rule XIV refers.
(RI 292) The relation between the listening of the aspirant and the knowledge of the initiated disciple has been expressed for us in a certain ancient writing as follows:
"Dimly the one who seeks hears the faint whisper of the life of God; he sees the breathing of that whisper which disturbs the waters of his Spatial life. The whisper penetrates. It then becomes the Sound of many waters and the Word of many voices. Great is the confusion but still the listening must go on.
Listening is the seed of obedience, O Chela on the Path.
More loudly comes the voice; then suddenly the voices dim and listening now gives place to knowing—the [Page 292] knowledge of that which lies behind the outer form, the perception of that which must be done. Order is seen. The pattern clear emerges.
Knowing is the seed of conscious doing, O Chela on the Path.
Listening and knowledge also fade away and that which they produce can then be seen. Being emerges and union with the One. Identity is known—not on this plane but on that higher sphere where move and speak the greater Sons of Life. Being alone is left. The work is done."