28 Rules Group
Commentary on Rule XIII Part IV of V
(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.
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.
1. The initiate-consciousness entirely transcends awareness of the personality when it wills to do so.
2. For the true initiate, the vehicles of the personality have fallen below the threshold of consciousness. They can be reclaimed at will, but the consciousness of the true initiate is focussed within the spiritual triad.
It is the higher approach which is here indicated, the problem of the initiate-group and not that of the individual within the group.
3. The initiate is ever group conscious. The problem of the initiate group is a still more demanding problem than the problem of the initiate.
4. For the initiate, the individual consciousness is merged and blended in the group consciousness. He normally thinks in terms of the group and the whole and may find it almost abnormal to think only in terms of himself.
Hence the great difficulty in putting any of these teachings into words.
5. It is to be assumed that that which must be known will silently and intuitively ‘come’ to the initiate. Words are poor things when it comes to embodying the fulness of realization.
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.
6. DK seems to suggest that He is writing for the average aspirant to accepted discipleship. When one is not yet an accepted disciple, one is, in a way, an aspirant or probationary disciple.
7. By the time the 1940’s had been reached, those in DK’s group were all accepted disciples (though they certainly had their fair share of problems within the sphere of personality.
8. DK is going to deal with the three words concerned from two perspectives; first the lower perspective.
1. Transfiguration—that stage upon the Path of Initiation wherein the third initiation is undergone, wherein the personality is irradiated by the full light of the soul and the three personality vehicles are completely transcended; they have become simply forms through which spiritual love may flow out into the world of men in the salvaging task of creation.
9. The requirements are high. We have the personality being irradiated by the full light of the soul and the three personality vehicles completely transcended.
10. In some ways it seems that these achievements should climax at the fourth initiation rather than the third, but we must accept what is said here as a statement of fact as Master DK sees the facts.
11. What does it mean that “the three personality vehicles are completely transcended”? Certainly the consciousness is no longer centered in any one of them, nor for that matter, in the personality as the personality.
12. Spiritual love is deeply understood by the third degree initiate. The power of the planet Venus is elevated. Venus, we remember, is the hierarchical ruler of Capricorn, the sign most archetypally associated with the third degree.
13. The focus of the consciousness is within the soul field and, increasingly, still higher.
14. “Spiritual love” is buddhi. Via Venus, there is increasing contact with buddhi and thus a release of spiritual love through the now mastered personality vehicles.
15. While Venus is not a planet specifically related to the buddhic plane (as are Jupiter, Neptune and Mercury), Venus strongly influences the Solar Angels whose energy is largely that of buddhi, and (as a planet) the Logos of Venus is working upon the buddhic portion of the cosmic astral plane.
2. Transformation—the evolutionary process which is carried on upon the Path of Discipleship, in which the disciple transforms his lower threefold "appearance" or personality and begins to display divine "quality."
16. This is not complete “transcendence “ of the personality vehicles, but a re-conditioning of them in such a manner that they can begin to display divine quality. ‘Forms’ of soul energy being to emerge through the personality.
17. Transformation is active in the soul-infusion process. The personality vehicles are becoming qualified by the soul. We remember one important definition of the soul: “the soul is the quality of life”.
18. Processes of transformation eventually give way to the process of transfiguration.
His physical body becomes obedient to the dictates of his mind, which is becoming responsive to the higher mind through the medium of the soul;
19. Let us note this. In this context, soul is not higher mind. We may presume that “higher mind”, in this context, means triadal mind, i.e., the abstract mind.
20. The soul (a form of consciousness focussed on the second subplane of the mental plane—by the time this stage of evolution is reached) serves as the conduit.
21. If we look for the correspondences between the spiritual triad and the personality we find (by one method, at least) that atma is the higher correspondence of lower mind, buddhi of
kama and the higher mind of the etheric-physical body. From another perspective, atma can accord with the etheric-physical body, buddhi again with the sentiency of the astral body, and the higher mind with the lower mind.
22. We have a link between physical body, brain, mind, soul and higher mind.
23. We also note the word “dictates”. A dictator dictates. The relationship is intended to be a kind of dictatorship. The mind (inspired by the soul and higher mind) is to dictate to the physical body. This is as it should be though the implication is sometimes resisted by aspirants who are still rather more personal than they could be.
his emotional nature becomes the receptacle of buddhi or of the intuition;
24. We can assume here that buddhi and intuition are equated. The emotional nature, when functioning in this manner, becomes a direct link to buddhi or the intuition. Thus, when a person in this condition says, “I have a feeling that…”, he may well be speaking of the activation of the intuition.
then, after the third initiation it disappears altogether, and the buddhic vehicle becomes the main instrument of sentiency.
25. This is quite an amazing statement.
26. Can tears be induced by the sentiency of the buddhic nature? We are told that “Jesus wept”. Either it was Jesus (definitely a third degree initiate) weeping or it was the Christ through Jesus. We may presume that the weeping derived from impersonal sentiency.
27. We can see from this section of text that the buddhic vehicle is not the only instrument of sentiency.
28. Let us remember that we are speaking of the process of “transformation”.
29. In any case we are told that the emotional nature (does this mean the astral body, as well, or just a tendency of the astral body to respond in a certain way) disappears altogether after the third initiation. It is at this time that the buddhic vehicle is coordinated and, thus, ready for more extensive use.
He begins rapidly to co-ordinate the buddhic vehicle, and in its co-ordination he develops the power of synthesis, at first in small measure, and gradually in fuller detail. (IHS 89)
After the third initiation a corresponding stimulation takes place in the permanent atoms of the Triad, leading to a co-ordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. (IHS 139)
After the third Initiation, a corresponding stimulation takes place in the permanent atoms of the Triad, leading to the co-ordination of the buddhic vehicle, and the transference of the lower polarisation into the higher. (TCF 208)
30. So first the emotional nature becomes the receptacle of buddhi and then the buddhic nature takes over the function of sentiency, the emotional nature disappearing.
31. We could say that, after the third degree, when one feels one feels through the medium of love, or loving identification.
32. We see the lofty stage of development required by the third degree.
The mind, in due course, is equally transformed by impression from the higher mind, as it endeavours to implement the will nature of the Monad.
33. Another linking sequence is given: mind, higher mind, (atma, inferred), and the will nature of the Monad. Chart VIII, TCF 817, shows the will nature of the Monad linked to the atmic permanent atom.
34. “Transformation” as here discussed seems to be a conditioning of personality vehicles such that they are fit to receive impression from and infusion by triadal principles. The true soul, we remember, is the ‘free Ego’—the spiritual triad.
35. We have been dealing with the qualification of the personality vehicles by the soul (as usually conceived) and still higher sources, and the gradual change (or transformation) in condition of the personality vehicles such that they are fit fully to express the higher energies. Thus, not only do the personality vehicles receive the higher energies but their nature is so changed that the higher energies find a means of full expression through those vehicles.
3. Transmutation—the method whereby that which is lower is absorbed by the higher,
36. If this is the case, the elevation of sacral force into the throat center and of solar plexus force into the heart is a kind of transmutation.
37. If we think carefully, we can see how aspiration promotes transmutation.
whereby force is transmuted into energy,
38. In a general sense (as regards the microcosm), force is of the personality and energy is of the soul.
39. Forces are applied and directed. Energies are not so localized. They are freer and less dependent upon the presence of a vehicle of expression.
40. The transmutation of force into energy may be considered the rendering of personality forces resonant to the energies of the soul, such that these personality forces can become conduits for soul energy. It is impossible to think that the frequencies of personality forces are brought into such a state that they equal those of the soul, otherwise such forces would not longer be ‘located’ on the planes of the personality.
whereby the energy of the three lower centres is carried up into the three higher centres (head, heart and throat) and which later enables the initiate to [Page 279] centralise all the energies in the three directing centres in the head.
41. Presumably, these three directing centers are the thousand petalled lotus, the ajna center and the alta major center.
42. It is possible that an even more occult triangle in the head is being referenced.
43. Searching for an easy way of thinking of transmutation, we can think of it as a kind of ‘carrying up’. Transformation is qualification. Transfiguration is transcendence.
This transmuting process goes forward under the pressure of daily life experience, under the magnetic effect of soul contact, and as the inevitable result of evolution itself.
44. Let us tabulate the three methods which propel the transmuting process:
45. Daily life is a refiner’s fire, a burning ground. Through daily experience, a necessary purification promoting the elevation of forces occurs.
46. Daily life also leads to many frustrations of desire and of the urge to satisfaction. Thus arises aspiration which drives energies ‘upwards’.
47. Soul magnetism draws lower forces upwards, reconfiguring these forces, altering their vibratory frequency, until they rise, thus becoming their higher counterparts. Therefore, if we wish to see our lower vehicles transmuted, frequent, rhythmic contact with the Solar Angel/soul is of the utmost necessity. Solar Angel/solar angels
48. Evolution follows the Divine Plan which contains within itself the drive towards elevation. Under evolutionary impulsion lower patterns are gradually reconfigured into higher patterns, a process which amounts to a lifting up, a transmutation of force into energy.
49. One of the clearest ways of understanding transmutation is as an elevation of vibratory frequency. This heightening of frequency is equivalent to upliftment.
50. We can see that these three processes cannot really be considered independently of each other. Certainly, transformation is dependent upon transmutation and transfiguration is dependent upon transformation and transfiguration as well.
51. There is even a sense in which the final process of release or liberation can be considered the climax of the transmutative process—i.e., the alchemical release of the volatile essence (for man, ultimately, the Monad).
All these three spiritualising processes are well known, in theory at least, to all spiritual aspirants;
52. That’s the humbling point; they are known “in theory”. They occur mostly unconsciously to the average spiritual aspirant. The aspirant must learn to consciously promote and cooperate with these liberating processes. Obviously, learning about them is the first step. Next comes doing nothing to inhibit the processes. Finally, there is a meditation upon the processes aided by visualization of the methods entailed and of desirable results.
they are expressions of soul-personality intention and effective interplay;
53. If there is effective soul-personality interplay, the processes of transmutation and transformation will be occurring, followed by transfiguration. The overall process is long however: “Triple the call must be and long it takes to sound it forth”. (Rule III for Aspirants to Initiation).
they also constitute a paralleling activity to the task of building the antahkarana, as modes of alignment play a large part in the process of transmutation.
54. Building the antahkarana is largely an alignment process. As this process is gradually perfected, the energy access promoted by personality/triadal alignment goes far to further the transmutative and transformative process, and assists in making transfiguration a reality.
55. We must remember here the dynamic of ‘etheric substitution’—the substitution of the energies of the higher ethers, the cosmic ethers, for the lower ethers. In this regard it is well to recollect that each plane (such as the astral plane, buddhic plane, atmic plane and even the mental plane) has subplanes which can be considered etheric—the four higher subplanes of each solar or systemic plane.
It is not, however, with these attitudes, processes and interpretations that the initiate is concerned, but with the significance of these processes in terms of the completed antahkarana and from the point of view of the "angle of intention" of the Monad.
56. Thus far, we have been presented with a description of Transmutation, Transformation and Transfiguration as usually understood by the spiritual aspirant and as usually applied to the microcosm.
57. The Tibetan’s intention, however, is to reveal the higher significances of these three processes.
58. The initiate has completed the building of the antahkarana and is slowly making application to participate in the sphere of influence of the Monad. We remember that the completed microcosmic antahkarana has its highest point of anchorage in the Monad. (cf. Group Meditation III, DINA II)
59. The Monad has certain intentions (specific objectives for the application of the monadic will). How does the antahkarana conduct those intentions into worlds lower than the monadic sphere? How do the three processes make possible the manifestation of those monadic intentions?
In other words: What do Transfiguration and Transformation signify to Members of the Hierarchy as They face the Way of the Higher Evolution?
60. Had we doubted the higher significances of this Rule or the kinds of elevated human beings to whom it could be applied? Rule XIII in its true and higher meaning, applies to the members of the Spiritual Hierarchy. This Rule, therefore, applies to the training of Members of the Spiritual Hierarchy.
What can these words imply to Those for Whom the soul, the mediating principle, no longer has any factual significance?
61. DK is seeking to explain Transmutation, Transformation and Transfiguration as they apply to those Who no longer have a causal body. They have passed through the fourth initiation.
62. When considering the sweep of the advanced Rules, we should not consider this unreasonable. Rule XI already took us to the fourth initiation as did Rule IV.
63. As the initiate has (in full identification) become the Spirit, there is no longer need for any bridge to meditate between the personality and the Spirit. He has crossed the ‘burning bridge’(to use the imagery suggested by Master M.), and through the process of its burning, the poles have become united.
Consider for a moment that the initiate who has undergone the first major initiation (the Transfiguration) and the two initiations of the threshold (the Birth and Baptism of the Christian Mysteries) has created the antahkarana in order to establish direct relation between the Monad and the personality,
64. Again we are informed of the elevated achievements associated with the third initiation. The antahkarana has been created and, to some extent at least, there has been established a direct relation between the Monad and the personality. The relation is not as complete as it will be at the fourth initiation. At the fifth initiation, this section of the antahkarana is no longer needed.
between the centre of universal awareness or identification and the form-expression in the three worlds.
65. This is an excellent definition of the Monad and should be remembered.
66. In occultism, the solar system is often considered to be the “universe”. Further the Monad has its “home within the sun”. We may infer, therefore, that “universal awareness” is to some degree a form of awareness taking place within the consciousness of the Solar Logos.
The antahkarana is constructed and constitutes an active channel of contact. The soul which has for ages directed the various and varying personalities is no longer in existence;
67. We cannot be speaking only of the initiate of the third degree for the causal body does not disappear at that point and the soul/Solar Angel is, if anything increasingly active.
68. If the soul has been the director, then, in this context, we must consider the soul to mean the Solar Angel.
69. Think what it means for our personality to be directed by the soul/Solar Angel. Can we feel this directorship in operation?
the causal body has disappeared, shattered at the moment when the initiate (at the fourth initiation) cries out and says: "My God, my God, why hast Thou forsaken me?"
70. Are we being given the ‘mantram of shattering’? Or are we being told that when the causal body is shattered—at that very moment—the initiate cries out—in realization—with these words (of their equivalent in both thought and speech)?
Temple of Solomon, the spiritual temple "not made with hands, eternal in the Heavens," is no longer required;
71. If not made with “hands”, then the devic builders serve as the silent, assembling ‘hands’.
72. The word “eternal” is, of course, relative. It is not equivalent to “forever”.
73. The entire process is governed by necessity. When there is no more need for the Solar Angel, it withdraws.
it has served its ancient purpose,
74. “Ancient” because the process was instituted millions of years ago.
and that which has been deemed eternal must disappear in the light of [Page 280] THAT to which eternity is only a phase of that which shall later be revealed.
75. Here we have an amazing statement and one that assures us that “eternity” is a term used to determine only a term within the science of cycles.
76. We note that the soul has been “deemed” eternal, but is not really so (if we consider the term “eternal” to indicate “forever” or even a vaster cycle).
77. The word “THAT”, in this context, probably indicates the Monad or the Spirit.
78. Thus, we are to consider “eternity” (or ‘an eternity’) as the completion of one, great cycle—a cycle of consciousness.
79. The ‘eternity’ of the entire soul cycle is but one cycle within the far greater cycle of the Monad.
All that now remains for the initiate are the two points of living purpose to which we give the names of spirit-matter or life-appearance.
80. We are to consider the remaining periodical vehicles as “points of living purpose”.
81. As there are two points remaining, the Technique of Duality can be applied, though in a manner which relates the monadic ray and the combined rays of the soul-infused personality, and not just the soul and personality rays.
82. The entire personality becomes, in this instance, the matter aspect.
83. We notice that both points are endowed with purpose. Through soul-infused personality is not simply an automaton.
The lesson ahead of the initiate is to realise the inner meaning (not the obvious and easily grasped meaning) that spirit is matter at its highest point, and matter is spirit at its lowest.
84. This realization is accomplished through pursuing the higher meaning of the little discussed Technique of Duality (cf. EP II, 378 and following)
85. The initiate is about the understand a truer meaning of Spirit-Matter.
86. Perhaps the “inner meaning” which is not the obvious and easily grasped meaning comes from the ability to identify as both Spirit and Matter.
This involves the free interplay of life-energy, consciously applied as the result of age-long processes, and matter-force, via the antahkarana.
87. What will now be accomplished? Life-energy and matter-force will have free interplay via the antahkarana. The soul and matter aspect will be fused and, together, will be considered matter-force.
88. The factor of synthesis, realized in Spirit, is now also realized within the relatively lower worlds of the soul-infused personality.
The "rainbow bridge" becomes a channel for the impact of monadic or life energy upon substance, so that substance, taking form under the cyclic intention of the planetary Logos, may become increasingly coloured or qualified by the energy of universality.
89. We see that the antahkarana serves not only as an instrument of consciousness but as an instrument facilitating monadic impact.
90. In this context we can consider substance as matter-force.
91. It is clear that, in light of the definition of transformation offered above, we are dealing with the transformation of matter-substance.
92. Substance takes form. How? According to the cyclic intention of the Planetary Logos. Different cycles are qualified by different energies, patterns and intentions, and hence different forms result.
93. We are told of forms becoming increasingly qualified by the “energy of universality”. This is a profound thought. May we say that the consciousness using the form no longer finds the form opaque to the realization of universality (even while consciousness is still apparently imbedded within the form).
94. All forms are somehow interrelated. Under the impact of universality the sensitivity of forms to an ever wider range of relationships becomes possible. There develops, eventually, sensitivity to all forms within a particular ring-pass-not, and this can be described as a ‘universal sensitivity’.
95. Simultaneously, consciousness becomes aware of all relations within that designated ring-pass-not and, thus, may be designated as universal consciousness.
96. Form-substance is sensitized so that it does no longer prevents consciousness from achieving pervasive sensitivity. Perhaps this is what it means that substance “may become increasingly coloured or qualified by the energy of universality”.
97. The necessary growing sensitivity is of two kinds—the sensitivity of consciousness and the sensitivity of substance. Naturally, increasing sensitivity in either one will enhance the sensitivity or responsiveness of the other.
You can see from the above somewhat involved sentences how inadequate is language to express the understanding and the intention of the Hierarchy.
98. DK is very skilled in the use of language and we can see that He is laboring to present ideas conveying some very subtle energy relationships. He says He is not fully succeeding and, at this point, only He will know.
To the initiate, therefore, the two words, Transfiguration and Transformation, mean something quite different than they mean to a disciple, whilst Transmutation is now meaningless to him, for there is nothing within him which requires transmuting
99. We might say that as regards the initiate’s personal/individual nature, the process of Transmutation is meaningless to him. He has carried matter into heaven, accomplishing the necessary elevations of force until they have become energy.
100. As previously stated earlier in the text, he still utilizes Transmutation in relation to the redemption of his environment (gross and subtle).
101. We will seek to understand the ways in which the initiate’s understanding of the processes of Transfiguration and Transformation is different from the understanding by a disciple.
102. We are now looking, in a larger and more general sense, at the meaning of the three processes.
It might consequently be stated that:
1. Transmutation concerns the expression of the life force upon the three lower planes of human living and evolution.
103. Transmutation, therefore (at least in this context) concerns the eighteen lower subplanes.
104. DK may still be speaking of the normal understanding of transmutation and not of its possible higher definitions.
105. From a symbolic perspective is concerns the elevation of the forces into the “Moon” into the “Sun”.
106. The lower eighteen subplanes are (from the microcosmic perspective) the matter aspect.
2. Transformation concerns in a most peculiar manner the three aspects of mind upon the mental plane
107. In the earlier definition of Transformation, it concerned the sensitizing and requalifying of all aspects of the personality—rendering these aspects expressive of soul quality.
108. Now the definition is a somewhat higher one and applies only to the threefold plane of mind.
a. The lower mind
b. The son of mind, the soul
c. The higher mind.
109. Yet, we might say that if “three minds unite”, the various aspects of the personality will be far more capable of carrying and expressing soul quality.
110. In what way is the threefold mind to be infused by Divine Quality, which is, presumably, of a more elevated nature that soul quality, per se?
111. To what are the three aspects to become receptive and finally fully expressive?
3. Transfiguration concerns the life of the Spiritual Triad upon its own three levels of identification.
112. Again, we have an elevation of the definition. DK speaks (R&I 278) of the transcendence of the personality vehicles during the process of transfiguration. Here it is the soul nature that is transcended as, in this higher form of Transfiguration, the focus is definitely within the spiritual triad and not just in its lowest aspect.
113. Irradiation by the “full light of the soul” will be replaced by irradiation by the Monad.
To this might be added the fact that:
1. The three lower planes of transmutation are the dense, liquid and gaseous sub-planes of the cosmic physical plane.
114. DK is now speaking in cosmic terms and from a cosmic perspective. Cosmically considered the lowest eighteen subplanes are part of the dense physical plane of the Solar Logos. Even the highest three subplanes of the systemic mental plane must be included for they are still part of the cosmic gaseous subplane.
2. The mental plane is a unique location (or state of consciousness) whereon or wherein the lower planes are [Page 281] subjected to impression from the three higher.
115. From this perspective, the mental plane may be considered a bridging plane.
116. It is difficult to know exactly what DK means by the three higher planes and the lower planes.
117. When we speak of the three higher planes, it is as if we are working within the field of expression of the Planetary Logos, for the logoic plane is probably not to be included. For the Planetary Logos, the three higher systemic planes are the buddhic plane, the atmic plane and the monadic plane.
118. The “lower planes” in this context may be considered the astral plane and the physical plane. From what we learn below, however, this is presumably not the case. Probably, a ‘higher three’ and a ‘lower three’ are meant.
119. And yet, as we learn below, it may only be five planes which are involved in the Transmutation and Transformation processes. How are five planes, then, to be divided into three and three, or is the division simply into a higher three and a lower two?
120. We may also examine the following possible division: atma-buddhi-manas bridged through the second and third mental subplanes to the concrete mind-astral nature-etheric-physical nature. In this type of division, the mental plane has aspects which pertain to both a higher three and a lower three. The concrete mind becomes the apex of the lower three and the higher mind becomes the base of the higher three.
The higher three and the lower three are subjected to a definitely esoteric and mysterious process, and it is on this plane that the work of transmutation is completed—from the angle of the initiate.
121. DK speaks of a mysterious process affecting and linking “the higher three and the lower three”. Above we speculated about a “higher three” and a ‘lower two’—apparently not the division He intends to discuss.
122. How shall we consider the higher three and lower three—as complete planes?; or as the physical plane, astral plane and lower mental plane (the lower three) and the higher mental plane, the buddhic plane and the atmic plane (the higher three)? This latter approach seems to be what is meant.
123. The mental plane as an entirety cannot be considered a ‘middle plane’ for a higher and lower three, because there are not three planes ‘below’ the mental plane.
124. While the work of Transmutation is “completed” on the mental plane, we have just been told (a little earlier in the text) that it is the work of Transformation which is particularly related to the three aspects of the mental plane.
“Transformation concerns in a most peculiar manner the three aspects of mind upon the mental plane”.
125. We see that it may not be profitable to draw unbridgeable, hard-and-fast distinctions between these two processes—transmutation and transfiguration.
3. The three planes of the Spiritual Triad are the spheres whereon transformation goes forward.
126. DK is again elevating the perspective. This statement follows upon the thought that on the mental plane the work of Transmutation is completed.
127. Therefore, it makes sense that on the three planes of the spiritual triad, the process of Transformation (more elevated than the process of Transmutation) should go forward.
128. We remember that the earlier type of transformation involved the display or expression of quality within the personality.
This transformation has naught to do with the transforming of the personality,
129. …which was the kind of transformation discussed in relation to the disciple.
130. We remember, we are now dealing with Transformation as conceived by an initiate and even a high initiate.
but is uniquely related to the interior work of the Hierarchy and the effect of this living, developing intensity upon the Members of the Hierarchy.
131. Two types of Transformation are being discussed. Really, three have been mentioned in this text:
132. The process of Transformation as it affects the Hierarchy is called a “living, developing intensity”. This is an intensity of cohesion, of comprehensive understanding, of intuition, or idealism, of realization. You can see that, when thinking of the developing, transformative intensity, I am thinking of the siddhis of the buddhic and atmic planes which the Members of the Hierarchy develop
133. The sphere of application is no longer the personality of the microcosm, nor is it the three aspects of mind upon the mental plane. Rather, it is the vibratory domain whereon the Spiritual Hierarchy is focussed. It is the realm of the spiritual triad, though it may or may not include the manasic permanent atom.
Five planes are therefore involved in these two phases of the divine work.
134. We may question whether or not six systemic planes should be included in the work of Transfiguration and Transformation.
135. Yet if we divide the mental planet into a higher and lower aspect, we can have our “higher three” and “lower three” and still confine the “divine work” of Transmutation and Transformation to five systemic planes.
4. The two highest planes (the monadic and the logoic) are the planes of transfiguration, from the point of view of the higher initiate.
136. By “higher initiate”, in this case, we mean an initiate beyond the third degree—in fact an initiate of the fourth degree or a Master.
137. Transfiguration, microcosmically, is associated with the third degree, but let us remember that the Christ can focus His consciousness on the logoic plane and that He is also an initiate of a certain degree in relation to the Sirian system of initiation.
138. Putting these ideas together, we can infer that the Christ, passing through the various phases of the seventh degree, is passing through the Transfiguration from the Sirian perspective.
By then the processes of transmutation have dropped below the threshold of consciousness, and though the initiate (working with forms in the three worlds) has his instrument upon the outer physical plane, his own work and hierarchical activity is strictly triadal and monadic, with a steadily growing responsiveness to logoic intent.
139. Usually the word “Logos” (when not qualified) signifies the Solar Logos. We cannot be sure, however, whether, in this context, it is not the Planetary Logos which is indicated.
140. We are dealing with an initiate whose consciousness is focussed in the spiritual triad. Further he is coming into increasing rapport with his Monad and is growing into the perspective of (probably) the Planetary Logos and learning what the logoic Will is, and how to obey it. A Chohan of the sixth or seventh degrees is learning something of the logoic Will of the Solar Logos.
141. We have been examining the meanings of Transmutation, Transformation and Transfiguration from the perspective of the average disciple, to that of the initiate and, finally, to that of a higher initiate. We can see that each of these three process will have its higher and lower correspondences. The processes represented on the various levels have points in common but also many distinctions.
Let us now consider the phases of transfiguration and transformation as far as is possible in an exoteric instruction, and "may transmutation disappear" for all disciples as time elapses, and that with speed—owing to the great need today for hierarchical workers.
142. Do we feel Master DK giving us more than a little push? He is asking us to get our vehicles into shape so that we may participate in the more important work of transformation and transfiguration. Only thus can we become true hierarchical workers.
143. Here DK is discussing transmutation as it applies to the phase of development known as discipleship.
144. How do we respond when we see that the need for hierarchical workers is great?
It might here be asked: What is the work undertaken by the Masters Themselves upon the three planes of the Spiritual Triad?
145. Who is it that works on the planes of the spiritual triad? Only a Master of the Wisdom can fully do this. A third degree initiate cannot work fully on the buddhic plane. A fourth degree initiate cannot work fully on the atmic plane.
Students are well aware that many of the Masters are occupied with the evolutionary processes of the various kingdoms in nature in the three lower worlds. They forget that the majority are not so occupied.
146. Man is quite self-centered or, at least, has centered his consciousness within the processes occurring with the lower three worlds.
Have you ever wondered what it is that incites a Master to stay working in the three worlds and with His mind focussed upon its evolutionary processes? Have you ever considered what else it might be possible that intrigued and demanded His interest? The self-centred attitude of mankind is inclined to believe that human need, and incidentally the need of the [Page 282] other kingdoms in nature, are all that prompts the Hierarchy to carry on its work of salvaging and stimulation.
147. DK is trying to enlarge our consciousness and decentralize our point of view. There is a little irony in his words. Obviously our “all too human” self-importance amuses Him slightly.
148. Clearly a Master is motivated by compassion, but there is far more to the story.
But that is only a partial estimate of the work which They are doing. In the processes of carrying forward Their work, the consciousness of the Master is being steadily expanded, and this because of the nature of Their work in the three worlds; it necessarily becomes more and more inclusive.
149. A Master of the Wisdom has not arrived at any final stage of consciousness expansion. He, too, is constantly in need of expanding His awareness.
150. Working in the three worlds is, for a Master and in part, a means to an end—expansion of consciousness and inclusiveness. This expansion is, of course, necessary as it is for all beings.
151. A Master is master of the three lower worlds.
That is the effect upon Him, as He works on behalf of humanity or on behalf of the other kingdoms in nature. There is a definite and evolutionary effect.
152. DK is speaking of how a Master gains by working on behalf of humanity and the lower kingdoms in the three lower worlds. Yet this is only preparation to the less expected point He wishes to make.
But on the higher three levels of the Spiritual Triad, another type of evolutionary impulse is directing His activities. I have told you elsewhere that consciousness (as we understand it)
153. This is the vital point. It cannot be that consciousness, per se, is transcended, because the Monad has consciousness as do the Planetary Logoi and Solar Logoi.
is being transcended, and a new aspect of universal sentiency is taking its place. To this development I have given the inadequate name of Identification.
154. DK discriminates between consciousness and Identification. He calls it a “new aspect of universal sentiency”. It touches, eventually, every aspect of the whole of which the higher initiate is conscious.
155. May we suspect that this aspect of “universal sentiency” will come increasingly into prominence (among the advanced) during the ‘Age of Universality’—the Aquarian Age.
156. When DK speaks of universal sentiency, is He speaking of a type of awareness which eventually will pervade the solar system and will, thus, be “universal”.
157. With consciousness (a the human being understands and experiences it) something of the subject/object distinction prevails. In the state of Identification this distinction is entirely overcome.
This is a word which involves consciousness, which invokes the will, which is dynamic in nature, inclusive in contact, and which is also based upon the doctrine of non-separativeness.
158. This is a most thought-provoking definition of Identification. Let us tabulate for clarity—
160. We could ponder on these requirements one by one.
161. While it involves consciousness, it is more.
162. Its realization requires the will but also invokes it.
163. It is not a passive state. It is assertive on the level of being.
164. It touches all.
165. It does not admit of the perception of separation. It hides all difference and blots out all form.
This, however, is only a beginning of an entirely new phase of development;
166. We can see the Identification is the ‘curriculum’ of the high initiate.
consciousness eventually drops below the level of perception.
167. The sense that ‘this’ perceives ‘that’ is negated. A state of being which fuses subject and object supervenes.
It [consciousness ]becomes as automatic and unregistered in its expression as animal instinct is to the human being.
168. This may mean that one is automatically sensitive to a full range of vibrations. Yet, because the state of Identification prevails, there is no ‘otherness’ in these vibrations.
It functions, but the man is not consciously aware of it.
169. This is interesting for it means that man is not consciously aware of consciousness!
170. So many of us strive to be conscious. In the state of Identification this striving has ceased. Man simply is conscious—of heights and depths, of interiors and exteriors. But He is identified with the being of that of which he is conscious. He has intuitively recognized identity of essence with that of which he is conscious.
It is a protective mechanism.
171. DK is suggesting that consciousness is a “protective mechanism”. It is a form of sensitivity which reveals the nature of contacts and their potential effect upon the one who is experiencing the sensitivity.
The will aspect of the Monad supersedes but does not negate love (which has become, in its turn, instinctual);
172. This is of the utmost importance for those who think that when one moves into will one abandons love.
173. In our solar system, at least, Love cannot be abandoned. Will serves Love.
174. If love has become instinctual (and for us, true intelligence is not yet instinctual) then a loving, harmonious response is always present and need not be pursued.
a one-pointed, rapier-like assumption of identification takes the place of the inclusiveness hitherto felt and practised.
175. One sentence after another speaks of occult profundities.
176. When we enter that stage of antahkarana-building called “Projection”, we realize that we are practicing the preliminary steps to this “rapier-like assumption of Identification”.
177. When attempting to achieve identification, DK gives us a vital hint as to procedure.
178. Identification touches an essence untouched by inclusiveness. The core of being is accessed in Identification. In inclusiveness, the other still exists. In Identification, it does not.
Perhaps I can convey to you something of what I mean by pointing out that the circle with the point at the centre is symbolic of the perfected man.
179. This, incidentally, is the symbol of the Master. It may also be the symbol of Venus (the dot) crossing the face of the Sun (the circle).
He is rounded out; he is inclusive both vertically (soul contact) and horizontally (human relationship),
180. Thus, the Master is the cross as well—the ‘encircled cross’.
yet he stands at the centre of his consciousness and of its self-imposed ring-pass-not. From thence he never moves, but is aware all the time of all that proceeds within his sphere of influence. Here is the symbol of the Master, from a specific point of attainment.
181. There are a number of degrees of Masters. We call a fifth degree Initiate, “Master”. We call Chohans of the sixth and seventh degrees “Master” as well.
182. A symbol even more apt might be the sphere with the point at the center.
183. The point within the circle applies, I think, to the initiate of the fifth degree, for the Sun is the Rule of Leo, the fifth sign.
184. The immovability of the Master is related to the process of Identification. He never moves from the central point but is one with (and inclusive of) all points within the periphery of His ring-pass-not symbolized by His circle.
185. The Master has become a miniature sun. He is like a Solar Logos to His own relatively tiny ring-pass-not.
But the Master Himself is not static.
186. We remember that Identification is a process which is “dynamic in nature”.
187. It is paradoxical but the Master can stand and the center and still be ‘elsewhere’ within His ring-pass-not. He pervades that ring-pass-not.
His field of work is clear; His realm of contacts—human, subhuman and super-human—is also clear. Within the ring-pass-not and in the world of sentiency and in relation to the world of loving understanding, He stands the Master.
188. Thought the Master stands, He also relates—to all within His realm of contacts.
189. As we learn to be centred and, yet, in sentient contact with that which is apparently elsewhere within our ring-pass-not, we are in rehearsal for that later stage of development we call the Master.
190. DK is telling us something about the buddhic nature of the Master for ultimately the buddhic plane is the world of sentiency and it is certainly the world of loving understanding. Although an atmic focus is within the capabilities of the Master, it is upon the buddhic plane that His type of consciousness flourishes.
It is at this precise point in time and space that the work of Transformation begins for the Master—a transformation which is brought about by the unfoldment and the development made possible upon the three levels of the Spiritual Triad.
191. Our discussion of Transformation began with a focus upon the disciple’s personality. We then moved to the mental plane and focussed on the three aspects of the mind. We then moved into the realm of the spiritual triad.
192. Now we are relating the process of Transformation to a Master.
193. When a Master can stand as a miniature sun, identifying with all within His ring-pass-not, the word of Transformation begins for Him. The Transformation which I possible for a Master is based upon unfoldments within the spiritual triad.
194. We remember that, in general, Transformation involves qualification, reception and eventual expression of higher energies which have been received.
As this transformation takes place, a new activity supervenes which finally enables the Master to break through the planetary ring-pass-not, and thus arrive at the door of the Higher Evolution.
195. A transformational activity is an inviting activity. Something new and greatly empowering is received and a new level of activity, display and expression result.
196. We are learning that those Masters Who have taken the sixth degree have the capability to “break through the planetary ring-pass-not”. Not all choose to do so, of course.
197. This breaking through the planetary ring-pass-not, does not necessarily mean that the Chohan is severing His connection with the cosmic physical plane. The ability to do this comes still later at the ninth degree.
What I have now to say may be made somewhat clearer by means of the following symbol. The Master has now penetrated into another cosmic level, but He is still within the aura of the One Life.
198. We are speaking of the advanced Master—one Who is a Chohan or almost so.
199. Presumably, this One Life is the life of the Solar Logos.
200. Just as we, at our level of discipleship, may penetrate into a higher level of life and consciousness without ‘leaving’ our habitual level, so it is for the penetrating Master/Chohan.
Now the cosmic astral plane is revealed to Him.
201. It must be said, however, that He is not yet polarized upon the cosmic physical plane. His level of sentiency is not customarily ‘there’
He sees the reason why, first of all, sentiency had to be developed; why it had then to be used and mastered and finally had to be completely negated—negated in such a manner that it dropped below the level of consciousness.
202. The cosmic sentiency of the cosmic astral plane, however, is not negated. It is sentiency as experienced on the lower levels of the cosmic physical plane and even, eventually, on the higher levels of that cosmic plane, which will be negated as the highest type of Initiate refuses contact with the cosmic physical plane—and this at the ninth degree.
203. When a faculty drops below the level of consciousness, it does not mean that it ceases to exist, to condition and to inform. So many necessary functions continue, though unregistered, and the consciousness is focused on higher levels.
There is no glamour upon the cosmic astral plane,
204. The following will have to be borne in mind when considering the absence or presence of glamor upon the cosmic astral plane. Perhaps the glamor which is absent is glamor as we know it.
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. This will enable him to "see through" 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. (R&I 201-202)
and only those who have dominated sentient reaction upon all levels of the cosmic physical plane and are completely free from it, can then—through the illumined will and through the power of that mysterious quality (if I may so call a factual expression) of identification—direct the lowest aspect of cosmic desire upon the cosmic astral plane.
205. Well, the statement is so profound that we cannot fathom it. It is written for very high initiates—perhaps for Masters.
206. What, really, is required to direct even the lowest aspect of cosmic desire upon the cosmic astral plane—both the illumined will (let us remember the appellation, “Victors through the clear, pure will”) and also Identification. When we see that cosmic astral desire is directed, we are alerted that the will is definitely involved.
207. It is interesting that DK says there is no glamour upon the cosmic astral plane, and yet, the Black Lodge, cosmically considered, is focused on the cosmic astral plane! Can it be said that such beings are free from glamour? Or that their presence upon the cosmic astral plane is an aberration and that they do not affect that plane as a whole, but only the cosmic physical plane (though their focus is upon the cosmic astral plane)?
This necessarily has to be tuned in with that to which they [who have dominated sentient reaction upon the cosmic physical plane] are irrevocably related.
208. What is “that” to which they are irrevocably related? Is it their Cosmic Path? The Source to which that Path will lead? It is obviously something of which they are essentially a part.
209. We are being told that, cosmically, the desire nature of these Initiates is directed towards their utmost Essence.
This identification is therefore the highest expression of divine purpose upon the cosmic physical plane, even whilst it is the lowest aspect of the cosmic astral desire.
210. An amazing statement. If we wish to know how we may bridge from the cosmic physical plane to the cosmic astral plane, it is through the faculty of Identification.
211. One begins to wonder whether
Neptune (a planet of Identification and a planet which can definitely be related to the cosmic astral plane) is not the bridge.
212. In the state of Identification, when ‘transported’ to the cosmic astral plane, one desires only what one essentially is.
Therefore, my brothers, the transformation with which this rule deals is the transformation of consciousness into identification. More than that I may not say. To express the true meaning I have no words or symbols.
213. This is one of the most important statements given in this Rule.
214. Throughout the discussion, Transformation has meant many things. We read now of how the high initiate can transform Himself into a Master, or a Master into a Chohan.
215. Sometimes “consciousness” is contrasted with the term “Life”. In this instance, “consciousness” is contrasted with “Identification”.
216. “Life” and “Identification” are intimately related. When one lives one identifies. When one identifies one lives.
In this line of approach through identification, the Master builds that of which the spiritual correspondence is [Page 284] the manasic antahkarana.
217. What we learn here is that not all antahkaranas are “manasic”. Apparently the type of antahkarana advanced members of humanity are building is only preliminary to later types of esoteric construction.
218. As well, there are aspects of the customary antahkarana which touch buddhic, atmic and monadic levels. As the antahkarana reaches to those levels, can we say they are entirely “manasic”?
The antahkarana which is now emerging is a projection from the Ashram of a Master;
219. In this case, the strands of this greater antahkarana will be woven from the ashramically projected threads.
220. This type of projection must, necessarily, originate on a plane higher than that of the lower mental plane whence more strictly human antahkaranic projections originate.
221. When we think about this projection, we are to remember that the Ashram of the Master (most Masters, at least) is focussed upon the buddhic plane.
there are, therefore, seven ways into the Way of the Higher Evolution.
222. Each of these “ways” comes from one of the Seven Major Ashrams.
223. Of course, now there are nine ways into the Way of Higher Evolution.
That particular condition does not now exist, and the supreme Directors of the seven cosmic Paths are today in the same position as was the Hierarchy then; the word has gone forth to our three Great Lords—the Manu, the Christ and the Mahachohan—via the three Buddhas of Activity, to act in order to tighten up on requirements, to make the sixth initiation and not the fifth, the decisive one, and to present those on the seven rays with a wider range of choices and a greater diversity of choice. Thus the Masters will have nine choices to face when They face Their decision; there will then be no need for Those on certain rays to pass to certain already determined Paths, but They can move forward under Their Own inspiration and with greater freedom. (R&I 411-412)
224. From whence do these two additional threads extend? Will we discover their source is we contemplate the sequence 7—9—10?
225. We can imagine that all the threads projected from the subsidiary Ashrams (for instance the several sub-Ashrams on the second ray) are woven into one cable which is projected from the greater ray Ashram as a whole.
These seven ways correspond to the seven Ashrams upon the seven Rays;
226. Although the seven rays “correspond”, they are each trodden by Initiates on all the rays. This presents a complication.
they are related also to the seven initiations, to the seven principles of man, and to all the other many septenates
227. The ways are related, but, as stated, the correspondence is not exact.
It is the force of Will, generated by the Master, during the process of
228. In the following processes, a Master’s “force of Will” is generated.
1. Attaining the fifth initiation
229. The struggle must be intense.
2. Working in the three worlds of creative salvaging
230. This will call for all resourcefulness—and patience, one of the last qualities of the will to develop.
3. Achieving ashramic purpose and consequent group activity
231. Here we are speaking of the Great Ashram of Sanat Kumara.
4. Manifesting ray energy
232. Every Master must be the representative of both his monadic ray and His triadal or egoic ray. The function of the ray of the spiritual triad (which is the same of the soul ray) continues up to and including the stage of Master.
5. Demonstrating a faculty which is known only to initiates who have passed beyond the third initiation.
233. What this faculty may be, is deliberately veiled by DK.
234. In all these five processes the Will of the Master is strengthened.
235. I think we may infer that this force of Will is used to project the higher strand of the antahkarana which emerges from the Ashram.
This provides the focussed intention which enables the Master to attain what is called transformation,
236. The force of Will which the Master has generated in the five processes listed above enable Him to “attain what is called transformation”.
237. In other words, that “force of Will” which is gained by the Master in these five processes enables Him to transform consciousness into Identification.
238. It is being suggested that without this force of Will, the higher type of Transformation here discussed cannot be effected.
239. Those Who after the sixth initiation stay with our planet and work upon the Path of Earth Service are distinguished by Their power of Identification.
and later, to project the dynamic impulse of His spiritual will in such a manner that He succeeds in piercing the planetary ring-pass-not;
240. How does a Chohan make His way onto one of the Cosmic Paths? Through an act of projection—projecting “the dynamic impulse of His spiritual will”.
241. By a dynamic act of will, the cosmic astral plane is penetrated.
242. Just as the solar system is bounded by the cosmic astral plane and everything to be found upon the cosmic astral plane and beyond is not considered to be within the solar system, so the boundary of the planetary ring-pass-not is the cosmic astral plane. These thoughts deserve pondering.
243. Some of the highest forms of occult technique are here being suggested.
He is then given the freedom of the world, and not just the freedom of the worlds.
244. This is clearly an occult statement. It cannot be said that the penetrating Initiate has full freedom on the cosmic astral plane. But certainly, His freedom upon the cosmic physical plane has expanded tremendously.
245. Perhaps the sphere of the Monad is the “world”, whereas the five lower planes, form the atmic plane descending, are the “worlds”.
246. The Monad is that synthetic state which includes or subsumes all five lesser states. Additionally and relevantly, the plane of the Monad is resonantly responsive to the cosmic astral plane.
It will be obvious that I am dealing with the subject of the sixth initiation.
247. This is the thirteenth Rule and DK is dealing with the sixth initiation. The scope and range of these Fourteen higher Rules is vast and amazing.
248. We are attempting to envision states of livingness which, presently, we cannot possibly reach or even fathom.
When this initiation has been consummated, the Chohan then transcends the three worlds of the Spiritual Triad and is focussed as a "projecting agent of the Lighted Will" as it expresses itself upon the monadic plane.
249. The ascending Master has become the Monad in expression.
250. The Chohan is involved in an upward projection, building the higher antahkarana. It may also be presumed that as a “Blessed One”, He can project, for the sake of blessing, into the lower worlds. Such a one is the Buddha, formerly Gautama.
251. We are speaking of a state of transcendence in which a projection penetrating the planetary ring-pass-not and thus the initial dimension of the cosmic astral plane can be, as it were, ‘launched’ from the monadic plane.
This stage of unfoldment is in reality the Ascension initiation, the true significance of which will be revealed through the medium of the coming world religion.
252. This the true Ascension. It is an ascension in sentiency through and beyond the ring-pass-not of the Planetary Logos (disclosing that cosmic plane which correlates to the number six—the cosmic astral plane).
253. Today there is much talk about the so-called “Ascended Masters”, but those who speak of it so often don’t know what they are talking about.
There then follows, as a result of this, what is called the true Transfiguration. This enables the initiate to function upon the logoic or highest plane of the cosmic physical plane.
254. The true Transfiguration, in the life of the advanced Initiate, is the seventh initiation. It follows the Transformation or Ascension which becomes possible at the sixth.
255. A little thought will reveal that we are dealing with Transfiguration in Sirian terms.
256. We learned that all transformations involve a qualifying of the lower by the higher through the reception of the higher by the lower. The energy of the cosmic astral plane can infuse the Monad at the sixth initiation. Will and Identification make penetration to the cosmic astral plane possible and the descent of cosmic astral energy, enabling the Chohan of the sixth degree to become a cosmically sentient Monad, a “projecting agent of the lighted Will”.
257. The relationship between Will and Desire is further revealed at this point of transition. Will pertains to the cosmic physical plane and operates through the Monad. Desire, as here conceived, is higher than Will and pertains to the cosmic astral plane. Identification becomes the bridge between the highest demonstration of Will upon the cosmic physical plane and the lowest demonstrations of cosmic desire on the cosmic astral plane. Again we must ponder.
This—in Christian phraseology—is called the "sitting down upon the right hand of God in Heaven."
258. When the Christ “ascended into Heaven” to “sit at the right hand of the Father”, it was, we may interpret, a demonstration of His abilities as a sixth degree Initiate, and an aspect of the seventh initiation process which He began in those days and has yet to complete.
There the man who has attained this seventh initiation is transfigured.
259. As we have suggested—in the Sirian sense.
The first contact comes along the line which he has projected as a result of transformation;
260. This Transformation is related to the sixth initiation. It is at that point that a great Projection occurs, allowing the Initiate to begin treading the Way of Higher Evolution and to become transfigured from a Sirian perspective and in relation to the cosmic astral plane.
it is made with [Page 285] That which has ever overshadowed Sanat Kumara.
261. We may mean the Planetary Logos in His fullness, or we may mean the Solar Logos, as the Solar Logos ever overshadows Sanat Kumara (Who is His direct Disciple).
The Chohan has now taken the seventh initiation.
262. We note that the One Who takes the seventh initiation is still called a Chohan.
263. The seventh initiation is, in many respects, solar, and so “That” which overshadows Sanat Kumara may be considered solar.
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,
264. Is this SOUND to be heard on the logoic plane? We recall earlier that the higher symbolic meaning of the O.M. is the Sound. Can we, symbolically, call the “Sound” the “higher octave” of the O.M.?
265. Is the “originating SOUND” the same as the “Sound”? Perhaps the SOUND is much greater. Perhaps it is the SOUND of the Solar Logos rather than of the Planetary Logos.
bringing certain basic transformation and resulting in a transfiguration which extends to the entire planet and has reference to a certain major planetary initiation.
266. We may be speaking here of a coming major initiation of our Planetary Logos.
267. The fourth chain initiation is, for our Planetary Logos, imminent, and His second cosmic initiation is for Him the goal.
268. If transfiguration is to extend to the entire planet it will probably have to relate to the third cosmic initiation of our Planetary Logos, which may yet be a ‘distant’ event though, reasonably, achievable in this solar system.
With these matters we are not concerned. With them, only a few of the more advanced Masters are concerned.
269. We note the word “advanced”. If the normal Master cannot fathom these matters, we certainly cannot.
Therefore we will wait until, through resolution, we have resolved our spiritual problems,
270. Note in the word “resolution” the invocation of the will.
transmuted our lower natures
271. A transmutation occurring within the realm of personality.
and undergone the lower aspects of both transformations, and are consequently ready for the third initiation—that of the Transfiguration.
272. DK has returned us to occult sobriety! We have now returned to the place from whence we started. We are the microcosm and we are considering Transmutation, Transformation and Transfiguration as they apply to us. In other words, we are still looking to the third degree as Transfiguration.
273. We have taken a magnificent journey through the extension of these processes, leading us to the penetration of the planetary ring-pass-not through a dynamic projection of the “force of Will” and, thence, to the cosmic astral plane—at least its energy has been registered.
274. The only way to ‘get there’ is to start where we are.