28 Rules Group

Commentary on Rule X Part II

R&I (200-207)

(All Highlighting, Bolding and Underlining—MDR)

Please read this Commentary with your book open or with reference to an electronic copy of the text. This will facilitate an appreciation of continuity.


Step by step, the Brothers of the Light and others who tread consciously the Lighted Way have removed Themselves from the lure of form;


1.            The “Lighted Way” is the path of normal spiritual evolution, as distinct from the "Way of Higher Evolution".

2.            The word “lure” suggest that if the attraction is indulged, the one attracted will become “hooked”, his freedom completely compromised.


 the Army of the Voice no longer can succeed in deflecting Their footsteps and the veils of illusion no longer block Their vision and Their moving forward.


3.            How does the "Army of the Voice" inhibit the progress of the disciple:

    1. It deflects the footsteps of disciples
    2. It contributes to the blocking of their vision. Presumably, it does its part in sustaining the integrity of the veils of maya.

4.            The "Army of the Voice" (in the manner considered here) is the lower "Army of the Voice", the “lesser cohorts of the ‘Army of the Voice’” (TCF 936). The Army has its cosmic participants as well as its lower or lesser participants. The following paragraph (which we have already studied in an earlier Commentary) will remind us of the higher value of the "Army of the Voice":


These particular devas in "their serried ranks" are the directive agents of the divine energy which implements the purposes of Deity upon the physical plane.  They work only on etheric levels—either upon our physical plane or on the cosmic etheric levels.  They are therefore active in the realm of maya, which is the etheric plane as we usually understand it, or upon the planes of the Spiritual Triad.  They are not active on the three gross physical levels or upon the astral or mental planes, nor are they active upon the highest or logoic plane.  There they are implicit or latent but not active.  They are the great "impulsive factors" in manifestation, organising substance, directing the multiplicity of lives and beings who constitute the forms through which God expresses divinity.  In a peculiar sense, they are the embodiment of the divine purpose upon the planes of the Monad and of the Triad, just as the aggregate of energies in man's etheric body is the result of his inner direction and the cause of his outer manifestation.  To understand more fully the function of the deva forces, a man must arrive at some understanding of the forces in his etheric body which, in their turn, are the consequence of his point of attainment—an attainment demonstrated by his astral (emotional) and mental natures and activities.  These indicate his point of development. (R&I 179)


5.            When we speak of transcending the influence of the "Army of the Voice" we must remember that they work upon the levels of the spiritual triad and of the Monad and are representatives of the Divine Will upon those levels.

6.            It would seem that our goal is to transcend the influence of the "Army of the Voice" as it works within the systemic ethers and cooperate with them as they work upon the cosmic ethers.

7.            It is curious that they do not work upon the logoic plane even though they work upon the atomic sub-plane of the systemic etheric planes—a kind of direct reflection of the logoic plane. On that high level of the cosmic physical plane, they are said to be “implicit or latent but not active”. Perhaps on this high level they hold, contain or embody the Divine Will but are not active in its expression.


  A relative freedom has been gained and the initiate stands free from much that has hitherto hindered his progress;


8.            Master DK is careful to qualify the degree of freedom achieved by the advancing disciple.


 the world of form, of glamour and of seduction has for him no further appeal.


9.            Seduction is an influence which appeals to that which is low and weakens that which is high. It compromises integrity.

10.         That which allures has appeal. When the disciple has reached this point of evolution, that which formerly seemed appealing, no longer seems so.


  He comprehends the significance of the injunction which is embodied in the third phrase of this tenth rule:


11.         A stage of resistance to lower magnetisms is being reached.


3. Let the Army of the Voice be no more heard, and let the brothers onward move within the Sound.


12.         Again, we are speaking necessarily of the lower "Army of the Voice"—not of the devas who work on planes as high as the monadic plane. There are some devas which it is the responsibility of humanity to obey, and some of these members of the higher "Army of the Voice" could be numbered among them.


“He sees and knows the deva forces and can consequently work with them intelligently.  Some he will control and manipulate, with others he will co-operate, and others still he will obey”. (TCF 930)


13.         The brothers are those who have banded together under Ashramic direction and who, in fact, are an extension or externalization of the Ashram.

14.         The “Sound” is sounding particularly from the akashic or monadic level. Some of the members of the higher "Army of the Voice" may be involved in the production of this “Sound”.

15.         In a way, it is necessary for the higher "Army of the Voice" to overcome the lower "Army of the Voice". The process by which this occurs is called “etheric substitution”. The higher ethers are substituted for the lower.


Putting the idea into esoteric terms, the above sentence could be paraphrased as follows:  The voices and the Voice fade out.


16.         The “voices and the Voice” represent the third aspect of divinity. These are the impulses which impel towards a perception of multiplicity rather than unity and oneness.


  The A.U.M. is replaced by the O.M. and at the centre of that O.M. the brother stands.


17.         The A.U.M (as we have previously studied) is the Word of the third aspect of divinity. It is replace by the Sacred Word, the O.M., representing the second aspect.

18.         In this solar system the second aspect is to be dominant and is on its way to become so. The Primordial Ray (the third) is being superseded by the Divine Ray (the second).

19.         The “brother” is living as a soul expressing through all that represents the third aspect.


The many voices of the world, the flesh and the devil are no longer distinguished;


20.         When considering the “world, the flesh and the devil”, we are not considering only three voices but “many”. Many are the voices of allurement and temptation.

21.         These voices no longer sway the brother; he does not attend to them. He barely notices them, or notices them not at all.


 there is nothing within the consciousness of the initiate which can respond to them.


22.         A major purging has occurred. Like responds to like and there is nothing in the initiate like the energy/force content of these voices.

23.         We are speaking of quite a high stage of evolution.


  The Voice of the Silence dies out also and the Word itself [Page 201] cannot be heard.


24.         The "Voice of the Silence" is the Voice of the Soul, which expresses itself through the “Word”. Even this greater Voice is no longer heard.

25.         We are speaking of a group of third degree initiates, minimally. They are polarizing themselves within the spiritual triad and thus re-focusing in that area of life which is directly responsive to the Spirit aspect.


  Only the SOUND remains.  This is the Sound which reverberates in the formless worlds;


26.         We may assume that the SOUND is that which reverberates in the world of the spiritual triad. These are the arupa or formless worlds.


it is the Sound to which the Spiritual Triad responds and of which the initiate is a part, because the Sound which he makes as he proceeds upon his creative way is a part of the universal Sound.


27.         If the “Spiritual Triad” responds to the Sound, then the Sound does not emanate from within the levels of the Spiritual Triad, but from ‘above’ those levels.

28.         This is further confirmation that the Sound arises from the levels of the Monad.

29.         The initiate, as a Monad, is a part of this Sound.

30.         This Sound is a part of the “universal Sound” in the same way that the Monad is has it home within the Sun (or, rather, as a tiny aspect of the Solar Logos).

31.         The “universal Sound” is the creator of seven archetypal forms which serve as the fundamental pattern for all macrocosmic forms assembled in the five lower worlds. The Monad, itself, is a ‘unit of sound’ within one of the seven aspects of the “universal Sound”. The sounding of the Monad creates an archetypal form which serves as a fundamental pattern for all microcosmic forms assembled in the five lower worlds.

32.         The term “universal” refers, as we have often seen, to the Solar Logos and not to the one and only universe in its entirety.


  It should be pointed out that He Who stands at the very centre of the Council Chamber of Shamballa sounds forth all words, the Word, and He also utters the SOUND.  This is apt to be forgotten.


33.         He Who stands at the very center of the Council Chamber of Shamballa (the “Council Chamber of the Lord”), is Sanat Kumara. There is no area of His incarnation upon this globe that He does not pervade.

34.         He is the Source of the Sound, but the Sound is the source of the Word (second aspect) and of the many words (third aspect).

35.         Sanat Kumara suffuses all creative acts utilizing the medium of sound and is ‘behind’ and ‘within’ all sounds experienced and utilized by beings within His ring-pass-not.


 He it is Who intones the A.U.M. and all things come to be;


36.         We are speaking of the creative aspect related to the third ray. The A.U.M is directly involved in manifestation.


He it is Who voices the Word, the O.M., and God incarnate in humanity appears on earth:


37.         Sanat Kumara is present as the soul of the Planetary Logos through the O.M. He is the incarnation of the Planetary Logos in humanity and throughout the planet.

38.         We have been taught that the Christ is the “Word Incarnate”. This is even more true of Sanat Kumara.

39.         Via the “Word” Sanat Kumara manifests as “God immanent”.


 He it is Who utters the SOUND, and upon that outgoing Breath holds all things in life;


40.         We are dealing here with the ‘life as sustainment’. “The Breath is the Life”. Sanat Kumara ‘breathes’ and the SOUND, as it is related to our planet, arises ‘on that Breath’.

41.         The Will sustains. The SOUND sustains. The SOUND sustains the will-to-be of all forms of life within the encompassment of Sanat Kumara.

42.         Sanat Kumara is the Manifestor; He is the Soul of all that is manifested on our planets; He is the Sustainer of all He ensouls (and which expresses itself through manifestation).

43.         We have, therefore, three aspects of sound for which Sanat Kumara is directly responsible.

44.         He, Himself, serves as still greater SOUND as the Solar Logos sounds it. He SOUND which Sanat Kumara utters is an aspect of the greater SOUND uttered by the Solar Logos, which is an aspect of the far greater SOUND uttered by the Cosmic Logos in which our Solar Logos is a heart center.


 and—in the rise and fall of its cadences—there is found the cyclic rhythm of the creative process.


45.         A cadence, in musical terms, is the conclusion of a musical phrase. It would seem (judging from the phrase “rise and fall”) that some cadences occur at high vibratory levels and other at lower levels.

46.         The musical process through which Sanat Kumara expresses His Will and Purpose is too subtle and beautiful for us to fathom and, thus, eludes us, but His expression through this planet is, indeed, a musical composition.

47.         Perhaps our first step of our participation within the Masterpiece the Great Kumara is composing, is the achievement of harmony with our own soul and, through the soul, with the Hierarchy.


  He it will be Who will withdraw the Sound and centering the vibration within Himself, will some day bring to a close this periodic manifestation and carry the Sound to other localities in space, holding it in quiescence on the withdrawn breath until a later cycle of expression dawns.


48.         In this section we must be speaking of Sanat Kumara as if He were the Planetary Logos. There are three major ways to consider His nature and one of them sees Him as the informing God of the entire Earth-scheme.

49.         We seem to be speaking of the obscuration of our planet and, perhaps, of the Earth-scheme altogether.

50.         It is clear that whatever Sanat Kumara really is, He manifests Himself through a “Sound”, which further unfolds as the “Word” and the “Voice”.

51.         We are speaking of a meditative rhythm in the life of Sanat Kumara. The disappearance of our planet, or even of our scheme (for our planet, from one perspective, should be considered different from our scheme), occurs on an inbreath.

52.         The act of breathing and the act of creation are intimately related. There can be breath without creation, but once breath is applied to the production of sound, creation begins.


 Then it will again be exhaled and sent forth to provide a new field of experience for the Lives which, in cyclic rhythm, again seek to manifest.


53.         We may well be talking about the manifestation of a new planetary scheme for which our Planetary Logos is responsible.

54.         The ‘creative’ exhalation of our Planetary Logos (and perhaps involving Sanat Kumara at the dawn of that new exhalation) gives fresh opportunity to the group of lives associated with Him.


 The entire story of incarnation is hidden in the understanding of the SOUND and its differentiation into the O.M. and the A.U.M.


55.         We might as well say that the entire story of creation is hidden in the understanding of these three aspects of sound.

56.         We note that the O.M. and the A.U.M. are to be considered as differentiations of the SOUND, included within it.


When we can identify the Sound and are no longer "moved" by the O.M., then the initiate becomes a Christ in expression and makes His appearance, either in physical form or upon the planes of what to us might be called the "areas of non-appearance."


57.         The Christ has moved beyond the O.M. and is deeply identified with the Sound. This seems to suggest that the Christ expresses as a Monad. From the monadic level of the cosmic physical plane, the Sound emanates.

58.         To be “moved” by the O.M. is to be attracted to quality. The Sound pertains to one who is centered in Spirit and, thus, from a certain perspective, immovable having transcended attraction to the sevenfold world of quality (at least to the world of quality as it appears on the cosmic physical plane).

59.         When we say we are “moved”, some emotional content is usually involved. The emotional vehicle is a reflection of the soul level.

60.         Those who are identified with the Sound need not remain in a state of abstraction. They can make their appearance either in physical form or upon arupa levels. The Sound can ‘sponsor’ them in either instance.

61.         Those identified with the Sound are truly the “Blessed Ones” (EP II 32-33), Who can flash forth into manifestation (‘carried on the Sound’) according to Their will.

62.         We may wish to distinguish between the ability to “identify the Sound” and the ability to be ‘identified with the Sound’. The latter seems a more advanced stage perhaps to be associated with Shamballic Beings. The first stage, however, must be high indeed, because it is said to apply to such high Beings as the Christ.


 He can then contain and utilise the energies of which the Spiritual Triad is the custodian and which are the expression of the will and purpose of God.


63.         We are speaking of the initiate who, like the Christ, has identified the Sound and, likely, is increasing in His depth of identification with the Sound.

64.         He is focussed within the realm of the spiritual triad. He realizes that the triadal energies which he can “contain and utilize” are originally impulsed from the Monad and express the will and purpose of God (the Planetary Logos).

65.         From one perspective, it would seem that life within the spiritual triad is life beyond the sphere of soul (as soul, in its usual definition, applies to the higher mental plane).


  Though the initiate may not be a part of the planetary government, and though he may not be a member of the Council at Shamballa (for only a limited number of initiates are so placed), he nevertheless has the right to move on identical levels and to prepare himself for those higher evolutionary processes which will give him entrance to the cosmic astral plane.


66.         When the initiate begins to move into the “Sound”, he is preparing to tread the "Way of Higher Evolution".

67.         Even those high initiates who are not part of the “planetary government” can, we are told, move on the same levels as those who are.

68.         The "Way of Higher Evolution" leads minimally to the cosmic astral plane, and in a number of cases to the cosmic mental plane and even the cosmic buddhic plane.

69.         To move within the Sound is to prepare for the eventual transition to the cosmic astral plane.


 This will enable him to "see through" [Page 202] and to recognise "cosmic glamour," and will give him the hidden key to the world of feeling and of sentiency of which our feeling-response and our emotional and intuitional sensitivity are but the dim and distorted reflections. This is a factor of some importance to have in mind if a right sense of proportion is to be developed. 


70.         DK (though He says He does not know what is to be found upon the cosmic astral plane) tells us about the growing abilities of those who are able to penetrate into this plane.

71.         It is utterly impossible for us to know is any real sense the nature of “cosmic glamour”; we may, perhaps, infer something through analogy, but the analogies will simply be a mental structure carrying no real experience for us.

72.         We might say that, with respect to our Planetary Logos, “cosmic glamour” is related to His unresolved relation to the cosmic astral plane. When He has achieved greater mastery of the fifth sub-plane of the cosmic astral plane, “cosmic glamour” may be significantly reduced (for Him).

73.         The true world of “feeling and of sentiency” is the cosmic astral plane; our feeling and emotional responses, as important as they may seem to us, are but “dim and distorted reflections” of these more essential cosmic astral states.

74.         The Christ is just beginning to enter these higher possibilities, but even He has not passed through the initiations called the “Transition” and the “Refusal”, so even He is not focussing within the cosmic astral plane. He is, however, increasingly responsive to it—so we are told.

75.         In studying the second Path of the "Way of Higher Evolution"—the Path of Magnetic Work—we learn that much of difficulty that transpires upon our systemic astral plane can only be solved through the intervention of those who relate the cosmic astral plane to the systemic astral plane. Systemic astral transformation is, therefore, dependent upon energies coming from a very high source. We cannot participate in this process, but those at or beyond the sixth degree who take this second Path are responsible, in a very remote but real way, for our astral conditions on the systemic level.


The initiate has learnt on earth that the astral plane is in fact non-existent—at least for those of the higher degrees of initiation.


76.         The matter of the astral plane certainly exists. If it did not there would be a huge discontinuity between the physical and mental planes and the atomic matter that composes those planes.

77.         But, in the consciousness of high initiates, the astral plane is negated. Instead of being perceived as real in its own right, it is perceived as an area of divine expression through which buddhic energy may be released.

78.         It is often said that the astral plane does not really exist; it is important to note the Tibetan’s qualification: it does not exist “for those of the higher degrees of initiation”. This statement informs us that we are dealing with existence as a factor caused by perception.


 This knowledge constitutes the first step towards the comprehension of the secret of negation, towards a true understanding of the basis of the ever-existent pairs of opposites, and towards the knowledge which lies behind the significance of negation.


79.         As the Tibetan states below, this sentence may have little meaning for most of us. It is really of profound difficulty.

80.         Negation is an act of perception; the pairs of opposites exist at one level of perception and are fused into One Reality at another and higher level.

81.         The entire process of obscuration and eventual absorption into synthesis will eventually negate the pairs of opposites. The plane on which the pairs of opposites expresses most strongly is the first to be negated. It is negated by buddhic understanding which is the antechamber to synthetic monadic perception.


  The above sentence is in all probability of little meaning to you, but it nevertheless contains a truth for which the trials, experiences and initiations of planetary existence prepare the initiate.


82.         DK understands that we will not understand. We see that the experiences related to the process of initiation will eventually make this truth clear.

83.         The graduates of ‘Earth-school’ are known as “adjudicators between the pairs of opposites”. They have mastered the secret of the negation of apparent opposition.


 They endow him with those qualities which will enable him to contact cosmic evil and yet remain untouched, eventually to play his part in bringing the Black Lodge and its Brotherhood to an unholy finish.


84.         Those who, through the initiation of Refusal, penetrate the cosmic astral plane have a destined encounter with cosmic evil on that plane. Their presence upon the cosmic astral plane will be significant as they must be counted among those forces of light which will bring the Black Lodge to its destined “unholy finish”.

85.         This section tells us that the initiate entering the cosmic astral plane will remain untouched by cosmic evil. The reference below tells us that even before moving to that more exalted level, his approach to cosmic evil is one of refusing recognition:


At that final planetary initiation the Master is brought face to face with what might be called cosmic evil, with that reservoir of evil which cyclically overflows the world, and also with the massed group of masters of the Black Lodge.  He refuses recognition.  This I will deal with later when we take up that particular initiation. (R&I 722)


This the initiate has at last learnt to find, after the struggle with evil in himself, after the struggle with materialism and with evil in the human family, and after his struggle to aid in the "closing of the door where evil dwells" and his refusal to make any contact (even with good intention) with cosmic evil. (R&I 737)


86.         Do we find a contradiction here—that the initiate venturing into the cosmic astral plane will be enabled to contact cosmic evil and yet, as we see from the reference on R&I 737, will refuse to make any contact with cosmic evil? Or does his orientation to cosmic evil change when he polarizes himself upon the cosmic astral plane?

87.         In that its demise is predicted and almost certain, one would wonder at the incentive for remaining a part of that Lodge? Do its members not acknowledge the truth of the prediction offered here by Master DK?


 The roots of the Black Lodge are on the cosmic astral plane, as the roots of the White Lodge and its Brotherhood are on the cosmic mental plane; this is, in reality, only for the time being and in order to see certain organised activities upon the star Sirius perfected and carried to a consummation.  This has oft been hinted in my writings.


88.         We learn that the focus of the Black Lodge upon the cosmic astral plane and the focus of the White Lodge upon the cosmic mental plane are only a temporary condition.

89.         In all likelihood we will wee the Black Lodge driven from the cosmic astral plane just as, much earlier in the process, they will be driven from the systemic astral plane.

90.         Sirius is closely related to both the cosmic astral plane and the cosmic mental plane. Those who pursue the Path of Sirius are destined for focus upon the cosmic astral plane.

91.         The cosmic mental focus of Sirius is represented in a number of references. If Sirius bestowed manas upon the Solar Logos, and if the Solar Logos is now achieving cosmic mental focus, the cosmic mental focus of the Logos of Sirius is a foregone conclusion.

92.         Sirius is also intimately associated with kama-manas (of the cosmic kind, presumably). Just as it is important for developing human beings to free themselves from kama-manas and become capable of wielding manas abstracted from kama, so it is for the Logos of Sirius to wield cosmic manas divorced from cosmic kama. The defeat of the Black Lodge may be inferred as part of this process of abstracting cosmic manas from cosmic kama.


"The Way of the Higher Evolution" leads to the cosmic astral plane, and the goal which carries a man there is the transcendent vision accorded at some of the higher initiations;


93.         We might say that the "Way of Higher Evolution" leads, as a first step, to the cosmic astral plane, but a number of those higher Paths, lead as well to the cosmic mental plane and, now that two more cosmic Paths have been added, the proportion of the Path terminating on the cosmic mental plane is increased. One cosmic Path is even mentioned as leading to the cosmic buddhic plane.

94.         When we speak of “transcendent vision” the influence of Neptune is strongly suggested. Neptune is the ruler of that Creative Hierarchy (the fifth) which is about to achieve its release onto the cosmic astral plane.

95.         Not only is Neptune the ruler of that Creative Hierarchy, but it is the planet most closely correlated with the quality of the cosmic astral plane. Neptune, in fact, is considered a “reflection” of the logoic astral permanent atom (TCF 406)

96.         We might say that it is the Neptunian impulse that acts as a bridge to the cosmic astral plane.


the quality which enables him to work as a creative factor in the great White Lodge is the developed buddhic faculty.


97.         Here we find the buddhic faculty correlated with creativity as the members of the Great White Lodge understand and exercise creativity.

98.         Buddhi or intuition allows the members of the White Lodge to divine that which is intended by Divine Purpose.

99.         If the fourth ray is to be considered a ray of creativity, the buddhic faculty, associated with the fourth or buddhic plane, must necessarily be considered a creative factor.


 It is upon the "wings of Sound" that he travels, to use a well-known though little understood metaphor. 


100.      “Wings” suggest the planet Mercury, one of the principal rulers of the buddhic plane. “Sound” is especially correlated to the akashic plane, the monadic plane.

101.      The last several sentences seem to be references to the potencies of both Neptune and Mercury—both buddhic planets, with Neptune correlated, additionally, to the monadic plane and to the cosmic astral plane.

102.      DK seems to be telling us that the initiate is carried onto the cosmic astral plane on the “wings of Sound”. Shall we say, ‘the wings of the Sound?’ Between the monadic plane to the cosmic astral plane there is sufficient resonance to create a bridge over which the initiate can be carried “on the wings of {the} Sound”.

103.      It should be noted that Neptune (a planet associated with the “transcendent vision” and particularly with the planes involved in promoting the reception of that vision) is, of all planets, the ‘planet of music’. Through Neptune the Initiate of very high degree can slip across the boarder to the cosmic astral plane “on the wings of {musical} Sound”.

104.      The brothers “onward move within the Sound” by travelling upon the “wings of Sound”.

105.      To transport one’s consciousness via resonance is to “travel upon the wings of Sound”.


This can only be when he can

4. Hear the O.M. as it is sounded forth by Him Who stands and waits at the very centre of the Council Chamber of the Lord.


106.      This is the fourth sentence in Rule X. It speaks of the “Sound” as it comes forth from the logoic plane which may be inferred as the “very centre of the Council Chamber of the Lord”. Although all human Monads may be considered as essentially constituent to Shamballa, they are not constituent to the Council Chamber within Shamballa as that Council Chamber is focussed one plane higher than the monadic plane.

107.      It is only as the initiate is poised (having traveled on the “wings of Sound”) to venture towards the cosmic astral plane that He can hear the ultimate or highest sounding of the O.M. as it affects the cosmic physical plane—that sounding as it occurs within the very center of the Council Chamber of the Lord.

108.      In this sounding we find Sanat Kumara acting as the highest exponent of the second ray on our planet, for the Sacred Word, the O.M. is the Word of the second ray, and Shamballa (though a first ray center) is on the first sub-ray of the solar logoic second ray.


[Page 203]

These are grave and solemn thoughts, and of small use to the average reader.


109.      Yet, these thoughts are put forth for more perceptive readers anticipated in the future. Many initiates are on their way into incarnation, and it is for these individuals that the Tibetan is writing.


 It is essential, however, that he avoid the concept that the attainment of the highest initiation upon this planet marks the end or the consummation of a great and final stage.  It only marks the beginning of significance.  This is a statement of esoteric value.


110.      The word “significance” is of import. The highest initiation that can be taken on our planet is the ninth, and it marks the end of the initiate’s association with the cosmic physical plane (or, at least, his forced association). Obviously, Sanat Kumara has long ago passed the ninth initiation and yet, but choice and sacrifice, He is found associated with the cosmic physical plane.

111.      Is the Tibetan saying that the ‘World of Significance’ really begins with the cosmic astral plane? This is would represent an elevation of the usual meaning given to the term “significance”.

112.      It is customary for many religious and philosophical systems to speak of consummations beyond which no passage is possible. The conception of the universe presented by the Tibetan, though vast beyond our possible conception, does not encourage any such sense of finality.

113.      Nirvana is but the beginning of the Endless Way.

114.      The word “esoteric” is monadically correlated. Usually “significance” is associated with triadal expression; the Tibetan seems to have elevated its meaning.


  Just as the attainment of physical control sets the neophyte free for the learning of higher lessons in preparation for the major initiations, so the surmounting of the conditions presented by the seven planes of our planetary life sets the initiate (such as the Buddha or the Christ) free for still higher and more important conditioning circumstances.


115.      An analogy is offered: physical control/the neophyte freed to prepare for the major initiations = control of the seven systemic planes/participation in higher and more important conditioning circumstances on the cosmic astral plane.

116.      “Conditioning circumstances” (so we are learning) will also be found on the cosmic astral plane.

117.      Though their rank is exalted, the Christ and the Buddha are still considered initiates. The conditioning circumstances of the cosmic astral plane await them; They are however, still involved with completing the seventh initiation and have not attained that Refusal which will liberate them (with finality) onto the cosmic astral plane.

118.      DK is telling us something about the greater vistas lying beyond that which (in our normal human state of mind) we might be tempted to consider the summation of our possible development.


 Their real work as Members of the White Brotherhood is on the point of beginning, and the true purpose of the existence of the Great White Lodge begins faintly to dawn upon Their entranced and amazed understanding.


119.      Such initiates as the Buddha and the Christ can also be “amazed” at the prospects (related to the cosmic astral plane) which lie before them.

120.      The White Brotherhood upon the cosmic physical plane is a reflection of the Great White Brotherhood on Sirius, which is more closely related to the cosmic astral plane than to the cosmic physical.

121.      The “true purpose” of the Great White Lodge is to reflect as faithfully as possible the Great White Lodge on Sirius—really the “Blue Lodge”. That purpose is not related specifically to the processes of the cosmic physical plane.

122.      The processes of the cosmic physical plane are really directed from the cosmic astral plane and the cosmic mental plane—the domains over which the Logos of Sirius has powerful influence.


  It is of real value to us, therefore, to endeavour to grasp the continuity of revelation and the vast future or vista of unfolding wonder which, stage by stage, grade by grade and plane by plane, unfolds before the initiate-consciousness.


123.      The Tibetan has presented vistas which we cannot possibly fathom in fullness. Though the “grave and solemn thoughts” presented escape our understanding, He is telling us that their presentation is “of real value to us”. The value of a vast vista is underestimated by many.


We enter here into a consideration of realms of advancement of which even advanced humanity has no faintest idea; we are touching upon goals and objectives which confront the advanced Members of the Hierarchy; we are dealing with ideas and concepts for which we have no adequate terminology and which are of such a nature that the human mechanism of thought proves incapable of registering them.


124.      The Tibetan has stretched our potential for comprehension to the maximum. To do so works against the limiting and concretizing tendency of the lower mind, which is only too ready to plunge us into the illusions fostered by a cramped mental point of view.

125.      The vista presented is vast—vast beyond our conception. We are given the conception of an endless progression that stretches out before even the great Sons of God (the Buddha and the Christ) Whose state of spiritual attainment we have considered to be the ultimate goal and objective of all our idealism.


  What, for instance, do the words or phrases, "Divine purpose, Shamballa, the Lord of the World, states of registration or awareness which have no relation to sentiency as it expresses itself through consciousness, the Lodge on Sirius" and similar concepts convey to you?


126.      Let us tabulate the apparently ‘meaningless’ concepts so we can understand more precisely what DK is attempting to say:

    1. Divine Purpose
    2. Shamballa
    3. The Lord of the World
    4. States of registration or awareness which have no relation to sentiency as it expresses itself through consciousness
    5. The Lodge on Sirius

127.      Perhaps, if we are honest with ourselves, we will be forced to agree with DK’s assessment. Of course, we can say something about each of these concepts, but what really do they “convey” to us? In truth, they are well beyond our capacity for registration though we may offer some conceptualization of their meaning.

128.      Perhaps if we begin to know something about the spiritual triad we will be able to relate just a little to point “d.”


 I would venture to suggest that in reality, they represent nothing, and this because the goal of all who read these words is contact with the soul, recognition of and by the Hierarchy, and initiation.


129.      What are the goals of the readers of this text?

    1. Contact with the soul
    2. Recognition of and by the Hierarchy
    3. Initiation

130.      These are certainly worthy goals, but apparently far below what it would require to have first hand experience of the five Beings/states/factors offered by DK as conveying “nothing” to us.


 If I say to you that the words "the O.M., as it is sounded forth by Him Who stands within the confines of Shamballa" signify that the one Sound, rounded and full, [Page 204] of O is sounded forth, but that the concluding sound of the M is omitted, does that convey aught to your intelligence?


131.      DK is asking us to co-measure our understanding.

132.      May we say that the sounding of the “O”, rounded and full, can be related to “states of registration or awareness which have no relation to sentiency as it expresses itself through consciousness”?

133.      The concluding “M” could be considered the embodiment of the “O”.

134.      The “O” is a second ray expression of a first ray impulse, just as Sanat Kumara and Shamballa are first ray expressions of a still more fundamental second ray quality.

135.      The “O” belongs to the planet Jupiter and particularly to the monadic plane where (cosmically, and, thus, in systemic reflection) seven large circles are depicted (TCF 344). The “O” represents the beginning of cohesive, archetypal, non-material form—the sounded, sevenfold archetype of form.

136.      We can think of the “A” as correlated with the logoic plane and the “O” (a Jupiterian modification of the “A”) as expressive of the monadic plane.

137.      Where does the “M” begin its expression? We could say, “on the lower three systemic planes”, but it is more probable that the “M” is expressing on the five planes of human and super-human evolution and begins, really, with the atmic plane. The lower five planes, are, from the monadic perspective, material, and the “O” is a monadic sound.

138.      Does the “O” (as many languages suggest) convey the possibility of suffering which the second ray brings? Does the “A” express the awe of pure being? These questions could be pondered.


  Again I venture to say that it does not.  It is therefore of small importance for me to enlarge upon this phase of the Rules.


139.      DK explains why He will not enlarge upon these abstruse matters. Given our state of mental development and spiritual consciousness, we could not grasp His meaning.


 I would be more profitably employed if I elucidated somewhat the meaning of the words "the Council Chamber of the Lord." 


140.      He will deal with that which we may be capable of fathoming: for instance, the phrase, “the Council Chamber of the Lord”.

141.      As we have stated several times, there is good reason to believe that the “Council Chamber” (an elite concentration of Shamballic forces) is concentrated on the logoic plane within the “Sea of Fire”.


Three concepts have perchance taken shape in your minds in connection with Shamballa, if you have sought the true esoteric attitude:


1. That Humanity exists as a great centre of intelligent energy in the substance of the planetary Life.  


142.      This is the esoteric perspective upon humanity. Humanity is an energy center; it is, in fact, energy of an intelligent kind.


2. That the spiritual centre, where attractive, coherent, magnetic energy is focussed and from whence it flows in two directions


143.      We are speaking of the three planetary centers.

144.      Hierarchy is the center which is characterized by the following type of energy:

    1. Attractive energy
    2. Magnetic energy


a. Towards the three worlds and the four kingdoms of nature,

b. Towards Shamballa and the two higher kingdoms in manifestation


145.      Hierarchy is that center which operates in two directions. It is the intermediate center. This cannot be said of the other two major planetary centers.


is what we usually call the Hierarchy, the Kingdom of God, the centre of love and of mediating understanding (note these last two words).


146.      Let us tabulate some of the various names of Hierarchy:

    1. Hierarchy
    2. The Kingdom of God
    3. The centre of love
    4. The center of mediating understanding

147.      When we focus on these last two words, “mediating understanding”, we notice the importance of the sign Pisces—Pisces, a major sign of mediation, Pisces, a major sign of understanding.

148.      Pisces is also one of the three, second ray constellations and is thus closely associated with the saving, salvaging potentials of Hierarchy.


3. That there is another centre which is neither spiritual nor human but which is characterised by divinity.


149.      The term “spiritual” sometimes designates love and wisdom and sometimes vibratory levels still higher--the realms of the spiritual triad and Monad—in other words the realm of the Spirit.

150.      Here, however, that which is “spiritual” is differentiated from “divinity” (referring to the first aspect rather than the second).


 Divinity is the expression of the will or purpose of the One in Whom we live and move and have our being.  


151.      Here is an excellent definition of “divinity”—simple and to the point.


That centre where the will of God is focussed and dynamically sent forth to carry out the purpose is Shamballa.


152.      In Shamballa, the “will of God” is not only focussed but “dynamically sent forth”. It is good to remember the centralizing and dynamic aspects of the Divine Will.

153.      We might say that the centralizing aspect of the Will is connected with the first ray sign, Leo, the dynamic aspect, perhaps, with the first ray sign, Aries.


The time has now come when a distinction must be made by esotericists between the words "spiritual" and "divine."  They are not the same, nor do they have the same significance.  The quality of spirituality is Love.  The quality of divinity is Will.


154.      DK is emphasizing exactly the point we have been discussing. Here, He is completely clear regarding the differentiation. Elsewhere, however, the term “spiritual” is often elevated, having to do with all the levels of the spiritual triad, with the atmic (or “spiritual”) plane, especially, and even with the life to be found on planes above the atmic.

155.      The section given here, however, is probably the most careful definition offered concerning the distinction between two words.


 There is a definite distinction between the two and the mediating principle (or that which relates or unites the two qualities) is Wisdom.


156.      This is a very important statement. It is sometimes difficult to determine which of Love or Wisdom has priority. In some ways, it seems that Wisdom is older and more associated with Will.

157.      If we view the three in vertical relationship we shall have the following:

    1. Will
    2. Wisdom
    3. Love

158.      If we seek to understand this relationship from a planetary perspective we could have the following:

    1. Vulcan—Will
    2. Mercury—Wisdom
    3. Venus--Love

159.      Mercury is one of the major planets of mediation and Mercury (called “Buddha”) is directly associated, thereby, with the Wisdom energy called or “Budh”.


 Of that Wisdom the Buddha was the expression in time and space;


160.      We understand the Buddha as the embodiment of Wisdom—“in time and space”. It is also well to remember that there is such thing as ‘disembodied’ Wisdom—Wisdom unexpressed in form.


 that means that there was only a relative and limited manifestation of that fusing linking principle.


161.      The Buddha, though He is one of the greatest Sons of God produced by humanity, represents only “a relative and limited manifestation” of Wisdom. True Wisdom cannot receive a complete embodiment through a human being nor “in time and space”.


  His great achievement, unrealised [Page 205] by Him, was an innate and (at that time, not now) unconscious recognition of the distinction between love and will, and an ability to express in Himself a fusing, blending energy which could and did bring together love and will, soul and Monad.


162.      How fascinating that the great achievement of the Buddha was unrealized by Him—at the time of the achievement.

163.      The Buddha knew (in some innate manner) the nature of love and its distinction from will.

164.      As the “Lord of Wisdom” He embodied the Wisdom which brought love and will together, and thus, soul (love) and Monad (will).

165.      He was (we may conclude from certain references in TCF) a third ray Monad; the major monadic ray of Mercury is hypothesized as the third, which can be understood as deeply correlated with the Wisdom aspect of Love-Wisdom. We can understand how successfully the Buddha blended the humanly reflected potencies of Mercury and Venus (both of them closely associated with His birth sign, Taurus).

166.      Wisdom, though usually associated with the second ray through the dual energy of Love-Wisdom, is, in fact, much associated with the hard line energy of Will as well. As the “Lord of Wisdom” the Buddha represents the first ray center, Shamballa and is the mediating factor between Shamballa (as the center of Will, ruled in large measure by Vulcan) and Hierarchy (as the center of Love, ruled in large measure by Venus).

167.      When we think of the Buddha, we should think of the energy of fusion. In Him, Will, Wisdom and Love achieved a significant fusion.


 At the same time (and later in full expression in Palestine) the Christ demonstrated—for the teaching of humanity—the at-one-ment of love and intelligence, of soul and personality.  These are points of real importance to have in mind.


168.      We are speaking of the relative achievements of the Buddha and the Christ; we are trying to keep them distinct.


Embodying, therefore, divinity in a sense and form incomprehensible to disciples, and which constitutes the goal of such advanced individuals as the Christ, are a group of Lives or focussed integrated Beings Who stand around Sanat Kumara, the Lord of the World.


169.      These Beings are the members of the Council Chamber. Their manner of embodying divinity serves as a goal even to such advanced souls as the Christ.

170.      We cannot understand that type of embodiment, however, it is an embodiment. Any expression occurring on the cosmic physical plane (and Shamballa is located on the cosmic physical plane) is an embodiment.


As I have earlier said, Sanat Kumara is to the Planetary Logos what the personality, plus soul, is to the disciple.


171.      This is another definition of Sanat Kumara. In some references, He is presented as the Planetary Logos, Himself.

172.      This seems like a simple definition until it is realized that the term “disciple” is being given equivalence to the term “Planetary Logos”!

173.      Sanat Kumara is equivalent to the personality plus soul (which we could call the soul-infused personality). It would seem that the term disciple (in this context) is to be considered the essential identity, or the Monad.

174.      We cannot say that Sanat Kumara is greater than the Planetary Logos. If Sanat Kumara is not greater than the Planetary Logos, then the term “disciple” is the term in the analogy parallel to the Planetary Logos.


 He is also the coherent force within the planet, holding, through His radiatory influence, all forms and all substances in the planetary form so that they constitute one coherent, energised and functioning whole.


175.      If Sanat Kumara represents coherency, this associates Him with the great second ray: “The Ray of Attractive Coherency”. (EA 411)


 A parallel to this, though on a much smaller scale, can be seen in the radiatory influence of the Christ as it permeates, energises and holds in coherent expression the Christian Church in all its many aspects in the world;


176.      This is interesting; usually it is the Master Jesus Who is said to express, especially, through the Christian Church. But the Christ is even more magnetic and is, to an even greater degree, an all-pervading consciousness inspiring coherence in relation to that Church.


a still smaller analogy can be seen in the influence wielded by a disciple who stands at the centre of a group and holds it also in coherent and useful manifestation.


177.      We have a threefold analogy which we should tabulate:

    1. Sanat Kumara is the coherent force within the planet
    2. The Christ is the coherent force within the Christian Church
    3. A disciple is the coherent force holding together the group through which he expresses.


 Intermediate between these two symbols of will and love, united in manifestation (the Christ and a disciple), is the work of a world disciple, for the influence is wider and more far-reaching than that of a disciple, yet not as potent or comprehensive as that of the Christ.


178.      Three types of workers are graded, and the grading is of interest:

    1. The disciple—the lowest of the three
    2. The world disciple—intermediate between the disciple and such a Being as the Christ
    3. The Christ (the Bodhisattva or World Teacher).

179.      From all descriptions, a world disciple may be judged an initiate of the third degree or perhaps fourth. His sphere of influence is global; a disciple’s sphere is lesser by far; that of the Christ is far greater. His influence within the planetary scheme is far more extensive.


Coherency, affecting lives, forms and substances, is an expression of will and purpose, motivated by love and implemented intelligently in carrying forward the plans through which the Purpose seeks expression.


180.      DK seems to be distinguishing coherency from

    1. Will and purpose
    2. Love
    3. Intelligence

181.      It would seem that coherency is the combined effect of all three aspects of divinity.

182.      Coherency, so it would seem, is a factor directly related both to Jupiter (a Planetary Logos far greater than the Logos of the Earth-scheme) and to the Solar Logos.


 When, however, you arrive at the potency of such a Being as Sanat Kumara, you find His individual potency enhanced and [Page 206] amplified by the fused ability of a group of Lives Who—though not as far advanced as He is upon the Path of Evolution which stretches before the Planetary Logoi—are yet greatly in advance of the most developed members of the spiritual Hierarchy.


183.      Here, again, is the hint that Sanat Kumara can be considered the Planetary Logos. It would seem that Sanat Kumara is on that Path of Evolution which “stretches before the Planetary Logoi”.

184.      We have the group effect. Sanat Kumara is assisted by the group of Lives Who surround Him. The principle is clear: the leading figure of any hierarchy is assisted by His closest co-workers.

185.      We are told something of the status of those Lives Who surround Sanat Kumara: They are greatly in advance of the most developed members of the Spiritual Hierarchy.

186.      In fact, Sanat Kumara and His closest cooperators are as much in advance of the members of the Hierarchy (the Masters), as the Masters of the Hierarchy are in advance of animal man.


It must here be borne in mind that in the case of Sanat Kumara there is a tremendous difference in degree, for His point in evolution is as far in advance of that of an adept as that adept's is in advance of animal man.  This will be somewhat elaborated in the next section of our subject. (IHS 29)


187.      This comparison will give us pause. It takes perhaps twenty-five million years to make a Master of animal man; can we say that it will take another twenty-five million to develop a Master into a Being of the stature of Sanat Kumara? Perhaps, it will take much longer as it may be that another solar system or more than one solar system must eventuate before this kind of progression becomes possible.


  It is these Lives Who constitute the innermost circle of the Council Chamber of the Lord of the World.


188.      The Council Chamber of the Lord of the World is a select group of great Spirits.

189.      Such Beings as the three Buddhas of Activity are within the innermost circle of that select group. The Three Esoteric Kumaras are also numbered among such Lives.


  Their normal contacts are extra-planetary and are very seldom of a planetary nature.


190.      This is interesting, indeed, and tells us of the manner in which the consciousness of these great Beings is focussed.

191.      If the Great Lives Who surround Sanat Kumara have an extra-planetary focus, it stands to reason that Sanat Kumara, a Being greater than They, also has an extra-planetary focus.

192.      We would expect such a focus of a Planetary Logos, and, in many respects, Sanat Kumara is considered our Planetary Logos.


  They are in direct rapport with the Planetary Logos upon His own high plane, the cosmic mental plane;


193.      Here, however, a keen distinction is made between the Inner Council and the Planetary Logos.

194.      There are times with the Lord of a planetary scheme is said to focus within the realm of the spiritual triad. This is frequently said of our Heavenly Man, and the Heavenly Man is the Planetary Logos (at least in the majority of references).

195.      We are being told that the members of the Inner Council, are in direct rapport with the Planetary Logos on the cosmic mental plane, and that this contact with Him is considered to be extra-planetary.

196.      In other references Sanat Kumara is said to have a cosmic mental focus.


 this great and Unknown Being uses Sanat Kumara as the soul uses a temporary personality when that personality is at an advanced stage of initiate consciousness.  This is only a parallel and an analogy and must not be unduly elaborated in the detail of relationship.


197.      In this reference, the Planetary Logos is definitely distinguished from Sanat Kumara.

198.      The Planetary Logos, as distinct from Sanat Kumara, is called “this great and Unknown Being”. Although we may imagine that some degree of ‘familiarity’ is (at a certain point of evolution) possible with Sanat Kumara, the description here given makes the Planetary Logos seem far more remote and inaccessible.

199.      Perhaps we can say that the Planetary Logos is the Heavenly Man in His monadic aspect.

200.      Sanat Kumara would then be as a soul-infused personality, a soul-infused personality at an advanced stage of initiate consciousness when compared to the Planetary Logos.

201.      In the relationship between the Planetary Logos (as here described) and Sanat Kumara, it is as if the Monad is using the highly initiated soul-infused personality.


The major characteristic of these Lives is Will or Purpose.


202.      DK is speaking of Lives like the three Buddhas of Activity and the three Esoteric Kumaras—Those within the Inner Council of Sanat Kumara.


  They embody and consciously know and intelligently appreciate what is the motivating idea which the Planetary Logos—working consciously on His own high level—seeks to work out and achieve in His planned incarnation through a planet. 


203.      It becomes clear that that Members of the Inner Council, including Sanat Kumara, are valuable assistants to the Planetary Logos, helping Him achieve His plans and purposes.


He functions when in incarnation on the cosmic physical plane, and embodies the seven principles of which we know, and all is focussed in and through the Individuality of Sanat Kumara, implemented and energised through the seven planetary centres.


204.      We are speaking here of the Planetary Logos when this Logos is in incarnation on the cosmic physical plane.

205.      When in incarnation on the cosmic physical plane, the Planetary Logos:

    1. Embodies the seven principles
    2. Focuses through the Individuality of Sanat Kumara, as this Great Kumara expresses through the seven planetary centers.


206.      At this time, the Planetary Logos depends upon Sanat Kumara to render His (the Logos’) incarnation on the cosmic physical plane effective.


 The three Buddhas of Activity (Who are also Members of the Great Council) are expressions of the counterparts on cosmic levels of the energies latent in the three permanent atoms in the three worlds of human endeavour.  This is again a dangerous parallel to propose for—as a symbol—it lacks any true analogy.


207.      DK warns us of the danger of the parallel just given, but He gives it for a reason.

208.      We compare the Buddhas of Activity with the three aspects of the atomic triangle active in the three worlds of human endeavor.

209.      From one perspective, we might say that the three Buddhas of Activity are also related to the cosmic mental plane, whereon the three units in the atomic triangle have their focus, just as the units in the atomic triangle of a human being are enclosed within the causal body of that human being, upon the higher mental plane.

210.      Even though the “true analogy” lacks, it would seem that the Tibetan is trying to demonstrate the cosmic mental anchorage of the three Buddhas of Activity.


The Seven Spirits before the Throne of God are also Members of the Council, and each of Them is in close rapport and contact with one or other of the seven sacred planets in our solar system, and can thus draw upon the energies which they embody.


211.      The Tibetan is clarifying for us the membership of the Council at Shamballa.

212.      In Sanat Kumara, the three Buddhas of Activity and the Seven Spirits before the Throne of God, we are given the most important members of the Council Chamber. The Three Esoteric Kumaras (though obscure in Their planetary function) must also be added.

213.      Another name for the Seven Spirits might be the Seven Planetary Ray Lords.

214.      Are they members of the inner Council (the “innermost circle”) or only of the Council?


It will therefore be apparent to you inferentially, how comparatively few of the Members of our Hierarchy have yet been able to reach the state or condition of development which would warrant Their forming a part of the [Page 207] great Council, or which would enable them to respond to the O, sounded out at intervals of one hundred years by Sanat Kumara.


215.      A most occult section is here offered.

216.      Only a few Members of our Hierarchy are qualified to be Members of the great Council.

217.      Sanat Kumara, the three Buddhas of Activity, the Three Esoteric Kumaras, and the Seven Spirits Before the Throne, are Beings much greater than the Masters.

218.      In the enumeration we notice that the higher three (the Three Buddhas of Activity)  are distinct from the seven and not part of the seven. This is reflected by the Three Great Lords presiding over the seven Chohans.

219.      The ten seems comprised of ten distinct units rather than seven.

220.      We have discussed the “O” and its relation to Jupiter and to the Monad. It would seem that the “O” is sounded at each quarter century: 1725, 1825, 1925, 2025, etc.

221.      Every hundred years, it seems that Sanat Kumara sounds a note to which all Monads can respond.


 It is this sound which gathers together the responsive Units into the Council.


222.      Jupiter is a planet of “attractive coherency”. It has great magnetic, gathering, fusing power.

223.      It would seem that the “O” is the Sound which summons all members of Hierarchy and of Shamballa into the centennial Conclave.


 This Council is held at one hundred year intervals, and as far as our modern humanity is concerned, these Councils have been held—under our arbitrary dates—in 1725, 1825, 1925.


224.      Why these dates have been selected we cannot know. The “2” and the “5” seem significant in terms of humanity and also in terms of the energies which actuate the Solar Angels, the Creators of humanity, and in terms of the star, Sirius, which underlies the entire initiatory process.


At these Councils, Those Who are responsible for the planetary development, along certain predetermined lines, make Their reports; decision is made as to new unfoldments; certain types of energy, cosmic and solar, are made available for the carrying forward of the Plans which implement the Purpose; the evolution of consciousness in the three worlds receives, necessarily, major attention.


225.      Let us tabulate for the sake of clarity that which transpires at the centennial conclaves:

    1. The making of reports by those who are responsible for planetary development along certain predetermined lines
    2. The making of decisions regarding new unfoldments
    3. Certain cosmic energies are made available for carrying forward the Plans which implement the Purpose
    4. Certain solar energies are made available for carrying forward the Plans which implement the Purpose
    5. The evolution of consciousness in the three worlds receives major attention

226.      We are only nineteen years away from the next Conclave. We see the tremendous impulse given to all planetary development at such august ‘Meetings’.


I would have you remember that this refers not only to the human kingdom and its unfoldment, but to the three subhuman kingdoms also which are—from many points of view—of equal importance to the human.  This is a hard saying for humanity to accept.


227.      At the Conclave, it is not only human progress which is of concern, but the concern extends to the three lower kingdoms.

228.      DK always tries to induce a state of humility in the consciousness of His disciples. He achieves this by stating that (depending upon the perspective) the three subhuman kingdoms may be considered of equal importance to the human.

229.      We know that the structure of our planet requires the presence of these three subhuman kingdoms, and that we, ourselves, have passed through them.

230.      It is important than man become less anthropocentric.


It is these great goals which slowly dawn on the consciousness of the initiate as he advances step by step along the Path of Initiation.


231.      We are speaking of the great goals which are the objectives of those who have liberated themselves from the three lower worlds, and even from the five worlds of human and superhuman evolution.

232.      Most people are intensively focussed on their own goals; some are focussed on group goals (with the size of the group increasing as the disciple advances); some are focussed on the goals which pertain to all humanity; and others, still, think in planetary terms and of the progress of the various kingdoms within the planetary life.


 They must perforce be noted here, even if dealing with matters incomprehensible to the reader;


233.      The present reader may not understand, but DK writes not just for future decades, but, in many cases, for future centuries.


initiation otherwise would be apt to be regarded as the attainment of a relatively static condition and would land the initiate in an eternal impasse or impassable cul-de-sac. 


234.      Into this condition a number of well-meaning theosophical types have fallen. For instance, enlightenment, or Satori, or Samadhi are considered a climactic and ultimate attainment. Lost to sight is the thought that Nirvana is but the “beginning of the Endless Way”.

235.      Any conception of finality is psychologically unhealthy for the aspiring human being.


Initiation is in fact the recognition of the goals which are implemented from Shamballa.


236.      Another definition of initiation is given. Initiation is directly related to goals conceived and implemented from Shamballa.

237.      The true goals for aspiring members of the human race are set in Shamballa.


 It is not a process whereby a man becomes solely a Member of the Spiritual Hierarchy.  Initiation (as the candidate understands it) is in reality only incidental and preparatory to the Path of the Higher Evolution.


238.      We are being told that initiation does not have a strictly hierarchical goal, but is meant to start the candidate in his progress along the Endless Way, the “Path of Higher Evolution”.

239.      It is so common to consider initiation as an ultimate attainment. To show its nature as incidental to still higher attainments induces the necessary sense of proportion.


There is little more that I can tell you anent this Rule.  The subject is, as you can see, too advanced even for the initiate who, in a few decades, will read and study these instructions.


240.      In the 1940’s DK anticipated the coming of the initiates, several decades into the future.

241.      It would seem that there are Arhats, and perhaps even Masters, Who could benefit from reading and applying some of what DK has written. (DK, we are told, has five Masters Who assist Him in His Ashram).


 That your vision may expand, and your power to think and reflect abstractly may grow, is my hope and wish for you.


242.      Master DK hopes for two kinds of attainment from us:

    1. Our vision is to expand
    2. Our power to think abstractly may grow

243.      We may relate vision to the buddhic plane and abstract thinking to the plane of abstract mind. It is clear that Master DK is seeking to cultivate buddhi-manas within His sincere students.