Commentary on Rule XIV for
Applicants
Listen, touch, see, apply, know.
These
words concern what the Christian might aptly call the consecration of the three
major senses, and their utilisation in the evolution
of the inner spiritual life, application then made of that which is learnt and
ascertained, followed by the fruition of realised
knowledge.
1.
We reach the
point of synthesis for the Fourteen Rules for Applicants.
2.
The three major
senses are, sequentially, those of hearing, touch and sight, correlating
respectively with the physical-etheric plane, the astral plane and the mental
plane.
3.
It is the
personality that applies these three honed and sensitized senses in a
purposeful manner according to that which the soul knows.
4.
Man learns by
doing, and through constant and correct application there arises the
realization of soul knowledge. Man knows himself to be a soul, a true Knower
who possesses an integrated instrument for expression in the three lower worlds
(i.e., a personality) . This personality is equipped
with a mental body, an astral body and an etheric-physical body and through
this threefold lower instrument the personality can make its will (now aligned
with the soul will) felt within each of the lower worlds. Later, the will of
the personality becomes the will of the soul.
5.
There are phases
of development in which the senses can be intelligently utilized to further
personality ends. Those phases represent an initial achievement. But the
fourteenth Rule indicates the utilization of the sense for the evolution of
the inner spiritual life. The light revealed by each of the sensitized
senses is used to reveal the presence of the soul within the three lower worlds
and within the personality form and its vehicles.
6.
Each of us could
examine how we use our senses. When we listen, touch or see, is it to
detect or express the soul? Does soul consciousness increase through the
utilization of these senses, or do we become trapped in that which the senses
reveal, thereby hiding the presence of the soul?
Considering the Five Words
7.
Listen: the
sense of hearing is the first to develop and relates most to the etheric-physical
plane. This sense correlates with Saturn and the third ray and grows out of the
functioning of the throat center.
8.
For what does
one listen? Each of us can meditate on the possibilities. Here are some.
a.
Above all for
the still small voice of the soul rather than the many and confused voices of
the astral plane and of the lower mind.
b.
This still small
voice is first heard, perhaps, as the voice of conscience so necessary in the
guidance of the aspirant (when the intuition has not yet been developed).
c.
One also listens
to the voices of those with whom one’s lot is cast and to those one may
encounter in the give and take of daily life.
d.
In such
circumstances, for what does one listen?
i.
For the note of
the individual vehicles of another
ii.
For the
composite note of another
iii.
For the soul
note of another
iv.
One listens in a
special way to the personality note of another and to the notes of the three
vehicles to discover whether these lower notes are blending with the soul note
v.
One listens for
sounds of distress in any of the vehicles (one’s own or those of another) and
for the harmonizing sound which would bring relief to that distress.
vi.
One listens also
for the sound of the interplay between the various vehicles of another,
noting harmonies and inharmonies. These will indicate
where help is needed and amelioration can be applied.
vii.
One listens for
the emerging quality of others and discovers whether there is a note
which one can sound or something one can say or do which will contribute to the
emergence of that quality. That quality is soul quality.
viii.
One also listens
for indications of weakening and disintegration, to see how they may be
remedied.
ix.
One can apply
such listening to the environment in general and, thus, to the lower kingdoms.
x.
We remember that
in The Rules of the Road, one of the first requirements is to have “the
open ear”. If we listen carefully enough we shall, at length, develop buddhic
understanding or hearing. Then, through careful, sensitive, intuitive listening
we shall truly understand other—in themselves and in
the larger context in which they participate.
9.
Touch: This
sense is the foremost sense in our solar system, which is of an astral-buddhic
nature. The sense of touch is related to the Law of Attraction and Repulsion
and to the factor of magnetism. It is the sense which, in a way, is the basis
of all other.
10.
What does one
touch or seek to touch:
a.
One seeks to
touch the soul, to ‘get the feel’ of the soul, its energy, its presence. This
presence will often be noticed as a quickening, as an animation of the higher
centers (head, ajna, throat and heart responding each in its own way).
b.
Further one will
recognize when the ‘touch’ of the soul occurs impulsed
from above. This may happen when one is not invoking or meditatively attempting
to feel this touch.
c.
One also touches
all surroundings and feels the quality of circumstances and subtle atmospheres.
d.
One touches
other human beings (ranging from those with to whom we are closely related to
those with whom we are apparently unrelated). The old adage is true: “Touch
one, touch All”.
e.
One can
certainly touch with the hands especially, and secondarily with the skin (the
great physical organ of touch) but more occultly, one
learns to touch with the astral body, and even with the mind. Later there is
also the touch of the soul, arising when soul touches soul—feeling the quality
of another soul. And who is to say that there is not the ‘Touch of the Spirit’?
f.
What can be
revealed or accomplished by the sense of touch?
i.
We touch others
and feel their outer quality.
ii.
We touch others
more subtly with our astral body (or other higher vehicles) and feel their
inner quality.
iii.
When we touch,
we feel the harmony or inharmony of that which we
touch. Touch reveals the presence of pain and suggests the manner in which the
pain may be relieved.
iv.
Through the
application of a compensatory quality of touch, we seek to restore harmony to
that which is inharmonious. Carried further, this becomes the deliberate
application of healing energy. The buddhic siddhi of
Healing is an extension of the sense of touch, as is “Active Service”.
v.
When we read the
following, we can sense how much the sense of touch is initially involved, and
then the sense of inner sight.
Rule
I. Enter thy brother's heart and see his woe. Then speak. Let
the words spoken convey to him the potent force he needs to loose his
chains. Yet loose them not thyself. Thine
is the work to speak with understanding. The force received by him will
aid him in his work. (TWM 320)
vi.
The sense of
touch, when sufficiently refined, leads to the ability to heal that which is
touched.
vii.
Further, the
quality within and beneath that which is touched is, through the refinement of
this sense, revealed.
viii.
Through a
refinement of the sense of touch, that higher energy to which the astral body
may eventually be attuned may also be sensed—namely the quality of buddhi or
divine love.
g.
The injunction
“Touch” also suggests the manner in which we are to touch others. We are to
touch in such a way that we carry the energy of the soul which has entered the
personality through the infusion process.
h.
Upon the Path
one is to have the “giving hand”. One may give much through the sense of touch.
11.
What does one
“see” or seek to see?
a.
It is not
possible to see the soul, per se, unless within the chamber of
initiation, and even this sight is soon forgotten by the usual probationary
initiate. If one, however, is an initiate of higher degree, then one may in
fact see the soul. It is eminently desirable to “see” the soul as it
is—whether as a lotus, as a nine-spoked wheel or as
Angel—the Solar Angel.
b.
Yet, even at a
lower stage of unfoldment of the sense of sight, one
can see evidences of the soul in all persons and in all circumstances.
The cultivation of this mediated sight leads eventually to true and unveiled
sight.
c.
The injunction
“see” demands a deeper penetrating perception. We are always to see beneath the
surface. What are we to seek to see?
i.
Facts as they
are, undistorted by maya, glamor
and illusion. To “see” is to view all life through a sense of realism.
ii.
True causes
iii.
True underlying
patterns
iv.
The nature and
movement of the true identity within
d.
This injunction,
“See”, accords with the siddhi
known as “Spiritual Discernment”.
e.
Of course, if
one is psychically sensitive, one can hear, touch and see on subtler planes.
Such subtle extensions of the normal senses (clairaudience, psychometry
and clairvoyance) must eventually be developed. But for the Applicant to
Initiation, this type of perception is not yet the most important. The seeing
required is a “subjective seeing”—sight that reveals first the signs of
the soul and later the soul itself.
f.
What can be
revealed or accomplished through the sense of sight?
i.
All things can
be ‘seen’ in relationship.
ii.
The place of any
thing within a whole can be understood.
iii.
The World of
Meaning can be entered, for the sense of sight is very close to the soul. The
soul field is the World of Meaning.
iv.
Though sight a
vast quantity of information enters the consciousness—this is information about
associated persons and about the environment and circumstance.
v.
Through sight
one grasps entire situations simultaneously. The speed of personality progress
towards spiritualization is greatly enhanced.
vi.
Through the
sense of sight we approach the possibility of initiation, which necessitates a
growing mental focus. The petals which are opened during the initiation process
are petals which relate to the mental plane. Mind and sign are closely allied.
vii.
Through the
sense of sight the spiritual Path is discerned. The meaning of the past
appears as memory is viewed and understood. The way ahead is also “seen”, known more completely. One catches a vision
of a Path which must be followed. This vision develops into the Vision.
viii.
Desire is
intensified and aspiration enfired through the
developing sense of vision. Obviously, the development of the sense of sight
leads to the cultivation of the Vision which must be the possession of every
true disciple and initiate.
ix.
Upon the Path
one is to have the “open eye which sees the light”. The two eyes see many
things in the lower world. Eventually, the single eye (arising as the “Two
Merge with One”) is to see the light of the soul and, finally, the soul
itself—the source of light.
12.
What is the
meaning of the term, “apply”?
a.
The fifth ray is
the Ray of Application.
b.
By the time we
reach the point at which the term “apply” describes the stage of our
development, the mind is highly developed.
c.
Personality
arises through mental focus on the fourth subplane of the mental plane. By the
time one is a thoroughly integrated personality, one is also a soul-infused
personality. This can only occur when the mental unit is fully developed
and one is one the verge of the third initiation.
One could think
that these Fourteen Rules for Applicants apply only to the first and, perhaps,
the second initiation, but, indeed, if completely fulfilled, they will take the
candidate to the third initiation.
d.
With application
there is a bending of all the capacities of the lower three vehicles to the
purpose in sight.
e.
Application is
only correct (at this stage) if the personality will serves the will of the
soul.
f.
To “apply”,
therefore, is to become an effective agent for the expression of soul light,
soul love and soul will.
g.
The one who
applies is an increasingly soul-infused personality; one who has ‘heard’ the
soul (and been ‘heard by’ soul); has ‘touched’ the soul (and been ‘touched by’
the soul); is seeking to ‘see’ the soul (and has certainly be ‘seen by’ the
soul, which has been in “meditation deep” since the opening of the fifth petal
at the first initiation).
h.
What is achieved
through application? :
i.
One increasingly
expresses that which the soul seeks to express through its form.
ii.
One turns theory
into practice and proves himself to be a spiritually effective human being.
iii.
One serves with
growing effectiveness.
iv.
As an agent of
the soul, one moves towards mastery of the lower three worlds. This mastery is
finally achieved at Mastership.
i.
With respect to
all these injunctions, it is the cultivation of the inner spiritual life which
is the objective. The personality use of the senses and the use of personality
power for its own sake and in service to the behests of the personality are not
signified.
13.
What is it that
one is to “know”?
a.
To “know” is
both the beginning and the end.
b.
It is the end of
the process of personality development, for faith is lost in sight and
personality consciousness gives way to soul consciousness.
c.
However, it is
but the beginning of focussed work within the Kingdom
of Souls —a work which begins at the first initiation.
d.
To “Know” is but
the first phase of the sequence: “Know. Express. Reveal. Destroy. Resurrect.”
This sequence leads, notice one way, from the first to the fifth initiation,
but in another and higher way (and from the solar rather than planetary
perspective) , from the third initiation to the
seventh (the Initiate of the Resurrection) .
e.
At each
initiation, the injunction “know” applies, for with the opening of each
successive “door” new forms of knowledge are revealed.
f.
Upon every phase
of the Path knowledge grows. As work is done in the second tier of petals,
knowledge of the higher of the pairs of opposites waxes stronger. By the time
there is serious work within the fields of the sacrifice petals, the
consciousness is touched by the quality of the soul in such a way that soul
energy is truly recognized as qualitatively different from the normal energies
and forces of the personality.
g.
But the term
“know” can really only be accomplished upon the higher mental plane. An
initiate of the first or second degree can, in this sense, “know” when fully
conscious during the ceremony of initiation occurring on the higher mental
plane, but this knowing almost always fades away when the initiate returns to
his normal waking consciousness.
h.
For the initiate
of the third degree, however, something different may and should happen. Such
an initiate can and must achieved what we might call
“waking causal consciousness”. This means that the consciousness experienced in
the causal body on the higher mental plane is not reserved only for the moments
of passage through the Rites of Initiation, but is transferred to the
waking consciousness and there retained..
i.
This means that
personality consciousness has been spiritually altered and is now almost fully
suffused by the presence of the Ego. The consciousness of the Ego is,
therefore, focussed both on the normal plane of its
service to man (i.e., upon the higher mental plane) and also within the lower
planes of awareness.
j.
The man who
truly “knows” is soul-conscious at all times. He is thoroughly aligned with the
Ego to such an extent that he has, as it were, become the Ego within the
realm of personality.
k.
What is it,
then, that is known?
i.
The domain in
which the causal body exists (at this point the second subplane of the higher
mental plane) is experienced at will.
ii.
The soul in
others is seen. One discerns spiritually at all times and also responds to
group vibration. This means one infallibly recognizes others as souls
and not only as personalities.
iii.
The Divine Plan
is increasingly known in a direct rather than mediated manner. Spiritual
telepathy is at work and the man with causal consciousness knows the
Plan in a matter heretofore impossible.
iv.
The one who
“knows” also know his egoic group and can recognize the members of his egoic
group on the earthly plane.
v.
The one who
“knows”, in the sense that knowledge is possible at the third degree, also
beings to know the Spirit, with which he has been forcibly impressed
when the third initiation is taken.
vi.
The one who
“knows” also knows his soul destiny. He knows his dharma as an Ego, not only as
a personality. He is consequently able to bring that dharma through into personality
expression much more successfully that heretofore.
vii.
When one can
respond to the injunction “know”, one knows the Ashram more intimately, because
one has stepped within the periphery.
viii.
In the earlier
stages of knowing the life of the Ashram is slowly revealed but one is still on
the border-line, the periphery. Spiritual knowledge is available progressively,
to the Little Chela; to the Chela
in the Light; to the Accepted Disciple; and also to the Chela
on the Thread, but one who truly “knows” in the higher sense, is now a
member of the Ashram and stands “within the aura”. He is a “Chela
within the Aura”.
ix.
Finally, one
“knows” the Master with greater spiritual intimacy. One knows the Master’s Will
and how the Master is intended to express that Will
through the instrumentality of the Ashram.
x.
It is clear that
to “know” is far more than having the kind of knowledge which comes to the good
mind of a selfishly integrated personality. Yes, such a personality may ‘know’
much in the worldly sense. But the knowing here meant is a soul-knowing
and pertains strictly to the consciousness of the soul both upon the higher
mental plane and within the domain of personality.
May
we rapidly and yet cautiously hasten through the stages of development
indicated by the words: Listen. Touch. See. Apply. Know.