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?”


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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--

    1. Center around ourselves
    2. Center around our own recognitions
    3. Center around our own grasp of truth
    4. Center around our own progress upon the Path

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—

    1. Destiny
    2. Soul
    3. Place
    4. Status

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:

    1. The attitude feeds his aspiration
    2. The attitude centers his attention upon himself
    3. The attitude increases his naïve self-interest. (This is an interesting phrase and has characterized so many of us. Our scope is too narrow. The image of our the little self looms too large—it takes up too much ‘space’ within the field of consciousness.) 


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:


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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?:

    1. The present need of humanity
    2. That which the Ashram has planned to meet this need
    3. Correctness of timing in meeting humanity’s present need and fulfilling the Ashram’s plans to meet that need.
    4. Correctness regarding the “placement” or ‘point of application” when meeting humanity’s present need and fulfilling the Ashram’s plans to meet that need.

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—

    1. One is sufficiently developed to merge and blend harmoniously with the Ashram and to recognize and promote its objectives
    2. One has something of real value to offer to the Ashram. It is assumed that one is spiritually creative and can, therefore, contribute to the “ashramic creative purpose”.

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 indicatedthey 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—

    1. Occupied with life rather than form
    2. Occupied with organism rather than organisation
    3. Occupied with ideas rather than ideals
    4. Occupied with essential truth rather than with carefully formulate theologies.

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:

    1. The stage of decentralization.  This calls for a change in identification.
    2. The stage of automatic spiritual living. That which we are becoming radiates from us and through us without plan and calculation
    3. The stage of absorption into the Hierarchy through the medium of an Ashram. We must become true members of an Ashram and become absorbed, in fact, into the Spiritual Hierarchy of our planet.


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.