28 Rules Group
Commentary on Rule XIV Part II of V
R&I (292-297)
(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.
2. Express.
1.
This is the word we may
associate with the second initiation, but there are other and deeper meanings.
We come now to the second word of the fourteenth rule for
disciples and initiates—the word Express.
This cannot be correctly understood apart from the earlier word imparted
to applicants—the word Touch.
2.
In “Touch”, we have the word
relating to the second sense and the second ray (and also, in a way, to the
sixth).
I would have you
note that all the words given to the neophyte refer basically to something he
must do in reference to himself,
3.
To bring the microcosm into
proper condition, into fitness for the probationary initiations, is the goal of
the neophyte.
some
task he must undertake which will make him more fit for advancement, or some
process of apprehension which will enable him to function in a better and more
sensitive instrument.
4.
Yes, the attention is
largely on increasing the purity and vibratory quality of the instrument—the
personality.
This might be called
the "introverted stage" of training because it brings the would-be
disciple to a better knowledge of himself;
5.
One cannot be a true
aspirant unless one understands how to turn inward and ‘see’ the
condition of what has been built over the ages. The personality vehicles are
the cumulative product of ages of experience within the lower three worlds. One
cannot go forward unless one understands something of their condition and
resolves to change that condition for the better.
he
grasps the fact that he himself, the microcosm, is the key to the Macrocosm;
6.
Through self-study, and
analogy derived from that self-study, the “One in Whom
one lives and moves and has his being” is progressively revealed.
he is the clue to
the future,
7.
The “future” emerges with
the expression of the inner being, the soul, and then, later, the Monad. That
portion of the Divine Plan for which the aspirant to the Mysteries is
responsible is imbedded within his inner nature. It must be discovered and must
be expressed.
and
he holds within himself the revelation which must precede esoteric action.
8.
There is no esoteric action
which is not rooted in a quality of consciousness sufficient to illumine the
purpose, significance and direction of the action.
In contradistinction
to this, the words for the disciple
9.
The term “disciple”, as here
used, indicates minimally one who is a probationary initiate.
and
the initiate mark the attainment of a capacity to work from a most deeply
esoteric centre in a pronouncedly occult way.
10.
We must ponder this
statement.
11.
What is
that “centre” and what about the mode of working makes is “pronouncedly
occult”.
12.
May we say that the
antahkarana is functioning; that a sufficient degree of soul-consciousness
is the ‘resting level’ consciousness; that impression from the spiritual triad
is developing progressively?
By this I mean that
the initiate, working as we have seen from a standpoint of knowledge,
13.
We remember that the
initiate knows.
is
at the same time no longer self-centred,
14.
His eyes are not on his personality.
In fact, they are not even on his egoic nature (as that nature is expressed
through the causal body).
but is now preoccupied with that in which he lives and moves
and has his being.
15.
In this case, we are dealing
with the life, purpose and plan of the Planetary Logos (as much as these can be
apprehended) and the initiate’s place and responsibility within that greater
Being.
16.
The higher Initiate can
begin to think about the Solar Logos as “that in which he lives and moves and
has his being”.
His interests are
with the Whole and not with the part; his interests are those which will
affect his environment (an aspect of that living vibrant Whole) and not
himself;
17.
His consciousness has become
holistic. He truly regards himself as more the Whole than the part. He
is deeply concerned for the welfare of the Whole, for the “common weal” as
Master M. calls it. His concern is for the “greatest Good”—and practically, for
the “greatest good of the greatest number”. This is, we may realize, a state of
consciousness far beyond the personal or even the individual.
18.
The disciple/initiate has
come to realize that his radiation is service. He cannot help but make
an impact on his environment.
his
task is the hierarchical one of the salvaging of others, and not his own
salvation.
19.
This is only possible with
the sense of identity has expanded greatly.
20.
Have we asked ourselves,
“Who am I in relation to the Whole?” “Am I the part?” “Am I the part within the
Whole?” “Or am I the Whole itself?”
[Page 293]
If you will note your own present attitudes and actions, you
will discover that primarily (I might add almost necessarily) they centre around yourselves, your own recognitions, your own grasp of
truth, and your own progress upon the Path.
21.
The Tibetan calls our attention
to the condition of our consciousness—the consciousness of the little self. He
knows where we stand and why we cannot help but stand there.
22.
Let us tabulate for the sake
of impact. Our present attitudes and actions--
23.
Have we paused to ponder? Is
this true, and if so, to what extent is it true?
But—as you
achieve initiate status—self-interest declines until it disappears and, as an
ancient Word has it, "only God is left";
24.
This is so utterly clear.
The little self fades out. We (as a personality) become smaller and smaller
within our ‘field of vision’. The personal ego as one of “content of
consciousness” within our field of consciousness recedes towards the vanishing
point. Can we visualize this? Can we get the sense of it?
25.
And what remains? “Only God
is left?” Only the Whole is left. Only the One Identity remains.
26.
This is sufficiently
practical, is it not?
only
that remains in consciousness which is THAT, which is beauty, goodness and
truth;
27.
The consciousness has
achieved the apprehension of synthesis.
28.
We are speaking of THAT
(foundational Reality) and its three main qualities.
29.
The order in which DK has
presented the three qualities emphasizes the sequence 2—1—3. It is an
appropriate sequence for our objectives upon this planet and within this solar
system. The second aspect is in the first place.
which
is not form but quality,
30.
We move from the combination
of the third and second rays (for the second ray is the form-builder) to the second
ray more purely expressed.
which
is that which lies behind the form and that which indicates destiny,
soul, place, and status.
Ponder on these words, for they convey to you where (as evolution goes
on) you will later lay the emphasis.
31.
Let us lay out these words—
32.
We are to move from appearance
into quality—from the third aspect into the second.
33.
We are to see as the soul
sees, which is a vision of wholeness. That vision
reveals our destiny as a soul. It reveals our place within
the wholeness perceived and our ranking or status, as a soul, within
that wholeness.
34.
Do we have a clear idea as
to our soul quality? Do we consciously live within that soul quality?
35.
Do we understand the
contrast between where we now lay emphasis and where we will lay
emphasis as evolution proceeds?
36.
Clearly, an esoteric point
of view is expected of us. This requires an identification with that aspect of ourselves which is not the form.
In considering the word Express I can, I believe, make this
distinction somewhat clearer. When the beginner
on the Path ponders the significance of expression, he is occupied with his
ability to express the truth which he theoretically recognises but to
which he cannot as yet give form.
37.
Attention is still focussed
upon the individual ego and its abilities. Motive is good but the consciousness
is still, from the larger perspective, egocentric.
38.
We are speaking of the
ability to express that which consciousness apprehends and which is here called
“the truth”.
This is valuable
because it feeds his aspiration, centres his attention upon himself and increases
his naive self-interest.
39.
DK speaks of benefits to the
aspirant arising from his preoccupation with his ability to express the truth:
This, frequently, presents its own problems, such as a sense
of failure or an undue registration of success, or it fails to develop
a sense of proportion.
40.
When the eyes are fixed upon
the little self, it is hard to maintain proportion. The aspirant is not yet in
the position to live by the following:
"Rule out the good
self as well as the bad self and let only Christ be seen and heard" (DINA
I 660)
When, however, the initiate takes into his consciousness
this injunction to express, it signifies to him not his own needs
or requirements, but the need of others for those expressions of truth
which will guide them on their way.
41.
It is no longer a case of
attempted self-expression, of the expression of the abilities and talents of
the lower ego, or even of the individual Ego. It is the truth which must
be expressed in such a manner as to fulfill the needs of others, guiding them
on their way.
42.
It is the needs of others
that determine what is to be expressed and not the urgency of the ego to
exteriorize that which it finds within itself.
43.
This type of expression is
guided by altruism and not by inner personal necessity.
This word, therefore,
is to him an injunction to be creative.
44.
We can see that the throat
center is involved. At the time of the second initiation (at which time this
injunction may make a successful impact upon the disciple) the illumined mind
and spiritual intelligence are required, and the throat center undergoes
renewed stimulation in service of the soul.
45.
The kind of creativity we
are now discussing is inspired by the soul.
The initiate creates
outside himself that which is his individual contribution to the totality
of the creative forms whereby the Hierarchy is attempting to create "a
new heaven and a new earth."
46.
The words “creates outside himself” are of moment. This kind of creativity cannot
remain introverted but
must externalize in a practical manner.
47.
The Hierarchy is engaged in
a great creative process. Many forms are required in the process of creating “a
new heaven and a new earth”.
48.
The initiate can supply only
a tiny contribution to this great hierarchical contribution, yet that is
precisely what he must do.
49.
The work of creation is part
of a Plan-inspired externalization. Obviously, the initiate’s creative work is
not motivated by personal need but by the need of others and, more precisely,
the ‘needs of the Plan’ at any particular time in space.
He is not occupied
with what he himself expresses as a soul within a personality;
50.
The initiate has transcended
even soul expression based on soul-urgency. We may ponder on this
interesting and important thought.
51.
Many are driven to express
their personality. Some have transcended this stage and are impelled to express
soul-urge through the personality.
52.
The initiate, however, has
transcended even this higher (yet individual) need. He is compelled to express
the Plan as contact with the spiritual triad reveals it.
he
has developed the habit of right soul expression in the three worlds,
53.
This is assumed and basic.
and
the appearance of his quality (to revert to the use of our original
words—life, quality and appearance) is automatic and without any
planning on his part.
54.
The personality no longer
offers resistance to the expression of inner quality. The soul ray has subsumed
the personality ray and uses it with relative ease as a vehicle for expression.
He is, however, occupied with the sequence of activities
which I will list as follows:
55.
The initiate must perform
and maintain the following:
[Page 294]
1. The preservation of hierarchical contact,
of which direct, conscious soul contact is now an incident
because it is now a habit.
56.
The initiate is directly related
to the Ashram and the Master. He is living automatically as a soul within the
three lower worlds. Increasingly, his consciousness is focused within
the Ashram and thus, increasingly, he knows the Plan.
57.
This condition obviously
necessitates a functional antahkarana.
2. An awareness, unbroken and consistent, of
his ashramic place; I refer not to location but to status—a
very different matter.
58.
The initiate has already
found the ‘location’ so to speak. He knows the nature of the Ashram in which he
finds himself, and also that portion of the Ashram in which he is ‘located’.
59.
If the initiate knows his
“status” within the Ashram, he will also know his function in the service of
that Ashram, and those within the Ashram whose guidance he is to obey. They may
be some of lesser development who are to be guided by
him.
3. Reflective concentration upon the hierarchical Plan
as his particular Ashram has assumed responsibility for a measure of it; that
responsibility he seeks to share intelligently and effectively.
60.
He is not only concerned
with his particular part in the expression of the Divine Plan. Rather,
he is increasingly identified with the Ashram as a whole, and tries to
promote the success of the Ashram as a whole.
61.
His mind is reflectively
concentrated upon the Plan as it affects his Ashram. He seeks to take his fair
and appropriate share of the ashramic responsibility.
62.
Very simply put, he thinks
first in terms of the Ashram and not in terms of himself.
4. Recognition of the immediate contribution of the Ashram
and his immediate contribution as an integral part of it. This does away with visionary mysticism and
produces the practicing occultist.
63.
Yes, the initiate is
becoming the “practical occultist”. The Ashram is filled with practical
hierarchical workers.
64.
Once the initiate understands
what the Ashram as a whole must accomplish, he can better assess the nature of
his immediate contribution.
5. A study of the creative methods of his particular Ray
and an imaginative visualisation of that which will be expressed
when the desired creative work has taken due form.
65.
This is the ray of Ashram
and also the subray of the Ashram. To this combination which compels all within
the Ashram, the ray of the personality must be added.
66.
The imagination is to be
used in a creative way and to be consecrated to ashramic purposes.
67.
Each ray has its own
particular type of creativity. We may have become accustomed to think of some
rays as creative and other not.
68.
The Ashram, together, is
always thinking creatively and with an image-making faculty which moves
towards the realization of its objectives.
69.
The initiate is to all his quota to the pool of projective, imaginative
thought.
6. Conscious projection of his contribution onto the
outer physical plane. A
tangible creative project is undertaken and eventually produced.
70.
We are speaking of the
individual creativity of the initiate.
71.
The Ashram, per se, does not
determine his project. The purpose and plan within the Ashram, however, greatly
impact that which he, himself, proposes to do on behalf of the Ashram and
humanity.
72.
The initiate does not live
in a world of dreams. He is on the way to becoming the practical occultist. He
is the spiritual worker with an eye to tangible accomplishment. He is in
process of making ashramic intention actual within the three lower
worlds
7. He thus plays his part in bringing into objectivity
the creative undertaking of his Ashram.
73.
This seventh point accords
well with the seventh ray. Ashrams are in process of externalizing. Their
quality and their creative plans must appear in the outer world. To this
intention, every ashramic members gives his full
attention, strength, love, and creativity.
74.
All must play their part.
75.
These seven types of
activity are extremely practical and require the close attention of every
relatively new ashramic worker. Those with established ashramic experience will
do these things automatically.
76.
Aquarius is the sign of the
Hierarchy, of the Ashram and of group creativity. We see how Aquarian
attitudes must be developed and implemented by the initiate.
The seed of this creative work
77.
We are speaking of the
creative work of the Ashram as a whole, but especially of the creative work of
the individual ashramic member within the field of ashramic creativity
is that which
the Ashram has planned for the exact moment of humanity's presented need,
correct as to timing and placement.
78.
What determines the nature
of the creative work undertaken by the initiate within the Ashram?:
79.
The initiate’s creative work
will not be properly founded unless grown from the correct seed
80.
We see that it is not so
much what the initiate wants to do to help humanity as it is his
recognition of that which the Ashram intends to do, and his realization
of his place and part within that intention.
This may not
be what humanity believes
it needs; it is essentially what the
Hierarchy recognises as the needed factor, leading to the needed progress
for the race at any specific moment in time.
81.
Humanity is still relatively
benighted. Its desire body is not yet properly oriented.
82.
The initiate shares in the
hierarchical recognition or humanity’s real need.
83.
There will probably be
friction between the hierarchical recognition and humanity’s desire. The
initiate will find himself always running counter to the ill-directed desire of
those he seeks to assist.
For instance,
humanity believes today that its major need is peace and material comfort
and is working vaguely for both;
84.
We see this almost
everywhere.
the
Hierarchy knows
that its major need is the recognition of the folly of past separateness and the cult of goodwill.
85.
Separativeness is folly!
Goodwill is to be cultivated. We note DK’s use of the word “cult”,
signifying a system of cherished values based on the principle of goodwill.
Towards these ends,
workers in the Ashrams are bending every effort.
86.
This is the case regardless
of the ray of the Ashram.
The creative task,
therefore, of working disciples and initiates is to produce that presentation
(appearance) of the necessitous truths in such a manner that the
recognition of humanity may be so sound that right action can duly be [Page
295] taken.
87.
It is necessary that humanity understand certain truths.
They simply must understand.
88.
But
how can they be helped to understand when they so frequently resist the
recognition and assimilation of such truths?
89.
They
can be helped through the “skill in action” of the initiates as they present
the “necessitous truths”.
90.
The
initiate must have a very clear understanding of the level and inclination of
humanity’s consciousness if he is to skillfully present the necessary truths for
easier recognition and motivated assimilation.
91.
The
initiate’s work along this line is magnetic
work. The manner in which the second ray disciple works comes to mind:
The disciples and servers
on the second Ray are "busy building habitations for those dynamic
entities whose function it has ever been to charge the thoughts of men and so
to usher in that new and better age which will permit the fostering of the
souls of men." So runs the Old
Commentary,… (EP II 141-142)
Hierarchical
workers must therefore express the true need in form, appropriate to the
registering capacity of humanity at this moment.
92.
Nothing could be more
practical. Ideas and high thoughts cannot remain on their own planes. They must
be embodied—i.e., expressed in such a manner that humanity can truly
register them and do something constructive with them.
The creative work of expression does not consequently
concern the development and personal progress of the initiate.
93.
Thoughts about his own personality progress are long “out of the picture”.
94.
DK always emphasized this to
the students in His Groups of IX. Many of the students gathered into these
groups did, indeed, make personal progress, but that was a side-issue—not at
all the deepest purpose of their gathering.
He has been taken into the Ashram
because of his development and because of the contribution he should be able to
make to the ashramic creative purpose.
95.
One does not enter the
Ashram because one is a ‘good person’—though this foundational requirement
cannot be discounted.
96.
One enters or is taken in
because—
97.
There are higher
requirements for entry, and we had best recognize this and put aside false
assumptions regarding ashramic status.
What, as a neophyte, he "touched" because of what
he could gain spiritually for himself (and this with sound motive) has
now become that which must be expressed in the field of service of the initiate, exacting from him all that he has and leaving him
nothing for the separated self.
98.
What an amazing and
important phrase—“exacting from him all that he has and leaving him nothing for
the separated self”!
99.
All gain is to be put to the
use of the Ashram and the greater Hierarchy which enfolds it.
100.
That which has been gained
is to be expressed. This could not be clearer.
101.
What is it that exacts
from the initiate all that he has? Certainly it is the spiritual will under
which the initiate is learning to work. This spiritual will is a reflection of
the Divine Will to which the Master of the Ashram conforms and to which the
Ashram, as a whole, must learn to conform.
102.
A dynamic of extraction is
operative. All that one has is demanded, taken, exacted, extracted.
The initiate is left bereft of all personal motive and
has relinquished all application of acquired gifts to personal
satisfaction.
103.
Into the resultant
emptiness, divine realization and divine power can flow.
A great creative activity involving all Ashrams—major and
minor—is now being planned in the hierarchical assembly, and the work of
all waiting and attentive disciples is to make that
creative plan successful through its full expression upon the physical plane.
104.
Can Master DK be speaking of
that project known as the Externalization of the Hierarchy?
105.
The “hierarchical assembly”
meets at stated times more frequently than we may suspect, even though the
Great Conclave occurs but once every hundred years.
106.
It is our task as disciples
to be attentive to the emerging plans. True initiates know the nature of
these plans.
107.
Initiates are responsible
for making the plans of the hierarchical assembly successful upon the
physical plane. Success does not happen by itself. Every true disciple or
initiate has his role to play.
This they must do
through their grouped and blended activities, which will embody the
full expression of all that they have achieved and gained in the
earlier stages of their individual unfoldment.
108.
The phrase of importance is
“grouped and blended activities”.
109.
The true initiate is no
longer working just as an individual. That which advanced disciples and
initiates are to express is to be expressed in relation to and through the group.
110.
Initiates have learned how
to work together and, thus, to augment the strength and effectiveness of
that which they wish to express.
111.
We may ask ourselves, “how
integrated with my group and with the offerings of other groups is that which I
am in process of expressing on behalf of the Plan?”
112.
While every initiate is an
independent individual, he is also fully a member of an inner and/or outer
spiritual group. The expression desired is to be offered in concert with
the offering of the group with which he is working.
113.
The initiate is the
soul-in-expression, and the soul is group conscious.
Thus you will
see that from God the Creator of all that IS, down to the humblest disciple in
the hierarchical centre, the
theme of creativity dominates and is the
expression (again occultly understood) of the divine intention.
114.
Here we have another
magnificent sentence emphasizing the creativity which unites the Solar
Logos to the humblest disciple.
115.
What do we express?
Is it “divine intention”? Close attention must be given to this question.
At present, what is
called creative work by men is in reality an expression of themselves and of
their appreciation of beauty as they see it,
116.
This is the motive of the
usual artist, the expression of that which is within—an expression of the
artist’s individual psychological state and which occurs largely for its own
sake, often regardless of the impact of that expression upon others.
of
truth as they grasp it, of psychology as they interpret it, of nature as
they scientifically interpret it.
117.
The individual (the “they”
as DK puts it) is the factor of import. ‘I am important and it is I
who express’—this is the inner mantram.
118.
Such ego-based expression
can occur in all fields of human endeavor—even science in which more
objectivity and ‘distance’ for the emotional body might be expected.
119.
Again, the individual looms
too large in the tasks undertaken. The influence of the desire body has not
been neutralized. This neutralization, we may assume, occurs at the time of the
second initiation—that initiation to which the injunction Express
applies particularly.
According to their
spiritual development and their intelligent perception, so will be the quality
and the nature of their expression—but it will be theirs.
120.
It will be their expression.
It will not belong to the whole. Ownership (by the lower ego) is still
present. The term “my” is always implied.
121.
The following from the Old
Commentary is a graphic representation of this self-centered attitude:
"'I see a
vision. It satisfies desire; it feeds
and stimulates its growth. I lay my life
upon the altar of desire—the seen, the sensed, that which appeals to me, the
satisfaction of my need—a need for that which is material, for that which feeds
emotion, that satisfies the mind, that answers my demand for truth, for service,
and my vision of the goal. It is the
vision which I see, the dream I dream, the truth I hold, the active form which
meets my need, that which I grasp and understand. My truth, my peace, my
satisfied desire, my dream, my vision of reality, my limited
ideal, my finite thought of God;—for these I struggle, fight and die.'
(EP II 371-372)
In the case of hierarchical workers however, the situation
is different. They work to express
that which the Ashram, through its group of workers, is seeking to express;
122.
The source of the impulsion
towards expression is the Ashram, not the little self.
123.
A major decentralization has
occurred.
they
seek to express the Plan, or as much of it as they can grasp;
124.
The Divine Plan is foremost
in their minds:
If however they can avoid
glamour, and can discriminate between the Real and the unreal, then the
inflowing force will flood their lives with effective unselfish love and with devotion
to the Plan, to those whom the Plan serves, and to Those Who
serve the Plan. Note the
sequence of these attitudes, and govern yourselves accordingly. (EP II 137)
they
are occupied with the expression of soul as that soul should be known in
the culture and the civilisation [Page 296] immediately to be
developed.
125.
There are many ways that
soul can be known.
126.
There are, however, only certain
ways the soul should be known given the culture and civilization of the
times.
127.
We can see the constant
discipline of Saturn, regulating the expression of the initiate. Correct
expression is not a matter of what one wants to express; it is a
dependent upon true need.
They can work
entirely free from self-interest;
128.
There is, in conventional
terms, no “conflict of interest”. In the life of the average disciple, that
conflict of interest is between the soul and the personality.
that
which they create is not claimed by them
129.
They do not care who “gets
the credit”. Relinquishment of recognition is their standard method of
procedure.
but
is regarded as an expression of hierarchical activity;
130.
This is where their
identification lies—with the Hierarchy.
they
are free from the spirit to identify themselves with that which they expressed,
131.
How many artists have
achieved this? How many creative workers in any field of expression have
achieved this?
132.
It is the little ego which
identifies itself with that which it has expressed.
but—having
created that which their ashramic impulse has indicated—they
pass on to a fresh expression of the dynamic, ever-moving purpose.
133.
This is the Aries
attitude—express what is needed and move on. What is needed is an ever-fresh
expression of ever-progressive divine purpose.
134.
The Divine Purpose (through
the Divine Plan) is dynamic and ever-moving. The true hierarchical worker
attempts to keep up with it. To identify with former expression would retard
progress.
135.
We see how much “letting go”
is required.
They are not
occupied with form, but with life, with organism rather than organisation, with
ideas rather than ideals, and with essential truth rather than with carefully
formulated theologies.
136.
This is brilliant and
totally clear.
137.
Let us tabulate for impact.
The true hierarchical worker in process of fulfilling the injunction Express
is—
138.
It is obvious that the mind
of such a worker is no longer polarized on concrete levels. He lives in a state
of soul consciousness, or better, in a state of receptivity to that which the
spiritual triad reveals.
139.
He lives and focuses within
the formless worlds and, thus, can concern himself with essence and not
with the many forms which are intended to embody essence.
140.
He has learned to “put first
things first”.
Christ expressed in Himself and refrained from putting
it into form;
141.
He wrote nothing. He was
(and is), and others sought to embody in form that which they
experienced of His being.
142.
This was also true of the
Buddha.
He Himself was the truth,
yet inevitably (because of its inherent life) that which He expressed took form
and has greatly modified and coloured human thinking and planning, and this
will be increasingly so.
143.
Christ said, “I am the Way,
the Truth and the Life…”
144.
The true Spirit is the
Truth. Christ achieved monadic identification.
As the essence
of Christianity emerges into expression (and in so doing destroys
Churchianity) you have again a striking illustration of the truth of what I am
seeking to emphasise.
145.
We are looking for the
emergence of the “essence of Christianity”. The emerging truth will always
destroy the forms inadequate to the expression of that truth.
In the Christian
Church, men have expressed themselves,
146.
Not a very flattering
assessment, but unfortunately true…
not
the Christ;
147.
Such was their continuing personal
identification.
they
have imposed their interpretations of truth on truth itself;
148.
The concrete mind has ruled
and not the intuitive, buddhic mind.
149.
Within the energy system of
these formulators of limited truth, the antahkarana has not been built.
they
have created a massive organisation in every land but a living organism is
non-existent.
150.
Form has been created and
essence has been stifled.
In the new world religion which is on its way, Christianity will be
expressed through the creative activity of the Christ spirit through the medium
of the world disciples and initiates;
151.
Note that DK speaks of the
“Christ spirit”. This is the creative factor.
152.
For the initiate to be truly
creative, it is this spirit (the living soul within) which must be active in
consciousness.
153.
Notice that we are speaking
of the “new world religion” as we discuss the injunction “Express”. This
injunction has focal application at the time of the second initiation, ruled by
the sixth ray, the ray of religion.
154.
We may gather that one of
the first important modes of hierarchical expression will be the reformation
and essentialization of humanity’s religious impulse.
we
shall then see the full expression of hierarchical truth—of which the
Christ today is the symbol and exponent.
155.
Thus, the initiate is to
express the truth—the “hierarchical truth”, a living truth.
156.
This expression cannot be
engineered or manipulated. It is the spontaneous expression of what one has become.
One has become (or re-become) through correct identification, the soul,
the Spirit. Having thus re-become what one always has been, that inner reality
pours forth into expression. Such expression is not contrived.
Neophytes and aspirants have "touched" that for
which the Christ stood, and have then attempted to impose their comprehension
of that which they contacted upon the rest of the world.
157.
“A little knowledge is a
dangerous thing.” A “touch” is highly motivating but does not represent
completed transformation.
158.
The little mind is a fearful
tyrant impelled by the personal will. It is the mind of the theologian
frightened by the wider truth which appear to him chaotic—to
great to grasp. The wide sweep of truth is banished in petty formulations.
Knowers, disciples and
initiates express that which He represented (love-wisdom).
159.
We are called upon the
express love-wisdom. Our mental formulations of love-wisdom are of very little
value.
This they do automatically
and by force of habit, first in themselves and finally by a
definitely planned creative activity in the outer world.
160.
First we must become
love-wisdom. Its quality must pervade our nature. Then we can augment is
natural radiant expression through “a definitely planned creative activity in
the outer world”.
161.
If, however, we are not
inwardly animated by love-wisdom, no amount of outward planning will bring it
forward into creative expression.
Therefore, my brothers, there lies ahead of all true
aspirants an intermediate stage of decentralisation,
of automatic spiritual living and of absorption into the
Hierarchy [Page 297] through the medium of an Ashram;
162.
Before we can Express
the quality of the Ashram as we should, the following intermediate stages must
be achieved:
163.
These are the requirements
of one who is truly to Express the
purposes, plans and quality of the Ashram.
therein
the Plan can be learnt.
164.
One does not enter the
Ashram knowing the Plan in its entirety. The Ashram as a point of spiritual
tension on the higher planes, is an effective school
for the intuitive grasp of the Plan.
When this phase of
development is completed the disciple can then begin to work creatively
in line with hierarchical activity.
165.
DK is stating the
requirements clearly. There is much to do before one can effectively and
creatively Express ashramic intent.
166.
Those who aspire to the
fulfillment of the injunction, Express, have much preparatory work to
accomplish.
As we consider the next word on our list, we must hold in
our minds what we have discussed anent the words Touch and Express.
167.
Understanding depends upon
assimilation of the previous two qualities.
It might be said
that the words which are given to aspirants and applicants are the seed
or germ of the concepts indicated in the words for initiates and
disciples.
168.
We cannot study only the
more advanced words. We surely have to assimilate and apply the earlier ones.
169.
Each of us should ponder the
relation existing between the word for applicants and the word for disciples
and initiates. Can we create a bridge of understanding between the two?
170.
With respect to the present
instance, the two words are: Touch and Express.
Until the earlier significances
are mastered in the earlier phases of discipleship, the later illumined
service—based upon the later words—is not possible.
171.
This is clearly stated. We
are building ourselves for effective expression of ashramic intent. Is our
foundation solid?
Always in the fresh
attitude to the developing esoteric understanding of the initiate there
is implicit the fact of transition from individual self-interest to a universal state of
consciousness;
172.
“Lead us from the individual
to the Universal”. (DINA II 321)
173.
We note that understanding,
per se, is insufficient. The initiate is to posses “esoteric
understanding”. This means that he has become an ‘understanding soul’.
174.
What vestiges of “individual
self-interest” still remain within our consciousness? To what degree have we
achieved a “universal state of consciousness”? This is the goal of initiates in
the Age of Aquarius—Aquarius, the sign of universality.
this
in time becomes the directing agent for individualised service—as
rendered by the individual disciple upon the physical plane.
175.
Apprehension of the
universal directs individual application. Consciousness is rooted in the
universal but, as well, focused with practicality upon the particular.
The fusion of the two
attitudes—inclusive realisation and specialised service—renders the task
of the initiate peculiarly difficult.
176.
This is the stage of
consciousness and the type of orientation which members of the Hierarchy have
achieved. One can often do one or the other, but the successful combination of both
is rare among disciples .
177.
We might say that the
initiate has to sustain “Inclusive Reason” and “Presented Attributes”
simultaneously. This calls for the simultaneous union of second ray and third
ray attitudes.
178.
It is something we must
constantly practice—holding the wholeness while performing one’s part.
He has to hold
two attitudes simultaneously, whilst at the same time subjecting himself to the training required in order to enable him to
take his next step forward upon the Path.
179.
The requirements are clear
even if difficult of attainment.
It is only whilst
this condition persists that the initiate has any sense of triplicity. This is an important point to note.
180.
The disciple is a point
standing between the realization of the universal and the application of the
particular. Thus, the triplicity.
181.
When identity merges fully
into the universal, only a duality remains. The circle with the point at the
center. One can be, then, both universal and particular at will.
In fact, one is always both—effectively.
Bear this in mind as
we discuss our next two words: See and
Reveal.
182.
We go forward into the sense
of sight and its esoteric extensions.