Rule XI

For the coming six months, from February 2nd up to July 30th 2007, we will be focussing upon the two correlated Rules XI. As usual we will take advantage of the rhythm from Full Moon to Full Moon, with each Full Moon being always the culminating point for our previous studies and meditations.

We will stay with our procedure and thus focus upon Rule XI for Applicants for the first month (February 2nd up to March 4th 2007). The next four months we will be focussing upon Rule XI for Disciples and Initiates taking it section by section (March 5th up to June 30th 2007). The remaining sixth month we will be focussing upon the two correlated Rules XI as a Whole (July 1st up to July 30th 2007).

February 2nd up to March 4th 2007:          Rule XI for Applicants (IHS, p. 204-206)

March 5th up to April 2nd 2007:                Rule XI for D+I (RI, p. 208 up to p. 215)

                                                           Meditation on Rule XI for D+I

April 3rd up to May 2nd 2007:                   Rule XI for D+I (RI, p. 215 up to p. 219)

                                                           Meditation on the first sentence of Rule XI for D+I

May 3rd up to June 1st 2007:                   Rule XI for D+I (RI, p. 219 to p. 222)

                                                           Meditation on the second sentence of Rule XI for D+I

June 2nd up to June 30th 2007:                 Rule XI for D+I (RI, p. 222 to p. 225)

                                                           Meditation on the third sentence of Rule XI for D+I

July 1st up to July 30th 2007:                   The two correlated Rules XI as a Whole

Again we are free to use our three types of meditations, the Fundamental Group Meditation (Full Form), the Fundamental Group Meditation (Short Form) and the Relatively Simple Meditation (essentially a Visualization/Alignment) for the 28 Rules Initiative. And further we have the special Visualisation on the Rule at hand for optional use. Following you will find a list of possible meditation-themes upon which you may focus in your meditation.

A.       For the first of the six months we will focus upon Rule XI for Applicants (from February 2nd up to March 4th 2007).

We might choose as theme for our meditation:

1.       Either the full sentence of the Rule for Applicants:

“Let the disciple transfer the fire from the lower triangle to the higher, and preserve that which is created through the fire of the midway point.” (IHS, p. 204)

2.       Or, additionally, sub-themes which DK refers to in His commentary to this Rule, such as (IHS, p. 204-206):

a.        “The control by the initiate of the sex impulse.” (cf. IHS, p. 204)

b.        The transference of the fire which now normally vitalises the generative organs to the throat centre, thus leading to creation upon the mental plane through the agency of mind.” (cf. IHS, p. 204)

c.        That which is to be created must then be nourished and sustained by the love energy of nature issuing from the heart centre.” (cf. IHS, p. 204)

d.        The lower triangle referred to by the Rule is constituted by the Solar Plexus, the Base of the Spine, and the Generative Organs. The higher triangle is consists of the Head, the Throat, and the Heart.” (cf. IHS, p. 204)

e.        “The Rule might be interpreted by the superficial reader as an injunction to the celibate life.” (cf. IHS, p. 204)

f.          Many initiates have attained their objective when duly and wisely participating in the marriage relation.” (cf. IHS, p. 204)

g.        An initiate cultivates a peculiar attitude of mind, wherein there is a recognition that all forms of manifestation are divine, and that the physical plane is as much a form of divine expression as any of the higher planes.” (cf. IHS, p. 204)

h.        The intiate realises that the lowest manifestation of divinity must be under the conscious control of the indwelling divinity, and that all acts of every kind should be regulated by the endeavour to fulfil every duty and obligation, to control every action and deed, and to utilise the physical vehicle so that the group may be thereby benefited and aided in its spiritual progress, and the law perfectly fulfilled.” (cf. IHS, p. 204-205)

i.          Initiates and Masters, in many cases marry, and normally perform their duties as husbands, wives, and householders, but all is controlled and regulated by purpose and intention, and none is carried away by passion or desire. In the perfect man upon the physical plane, all the centres are under complete control, and their energy is legitimately used; the spiritual will of the divine inner God is the main factor, and there will be a unity of effort shown on all the planes through all the centres for the greatest good of the greatest number.” (cf. IHS, p. 205)

j.          Many students go astray upon these matters, and cultivate either an attitude of mind which results in the complete atrophying of the entire normal physical nature, or indulge in an orgy of license under the specious plea of "stimulating the centres," and thus furthering astral development.” (cf. IHS, p. 205)

k.        The true initiate should be known by his wise and sanctified normality, by his steady conformity to that which is best for the group as emphasised by the group laws of the land, by his control and his refraining from excess of any kind, and by the example he sets to his environing associates of spiritual living and moral rectitude, coupled with the discipline of his life.” (cf. IHS, p. 205-206)

B.       From the second month up until the fifth month, we will focus upon the Rule XI for Disciples and Initiates

1.       During the second month we will focus upon the first section of Rule XI for Disciples and Initiates (from March 5th up to April 2nd 2007).

We might choose as theme for our meditation

a.      Either a review of Rule X for Applicants:

“Let the group together move the fire within the Jewel in the Lotus into the Triad and let them find the Word which will carry out that task. Let them destroy by their dynamic Will that which has been created at the midway point. When the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done.” (RI, p. 215)

b.      Or sub-themes, to which DK refers in His commentary to the Rule, such as (RI, p. 208 up to p. 215):

i.                The eighth and ninth initiations produce that special effort which entitles the particular initiate to the appellation, "Victors, through the clear pure will." (cf. RI, p. 208)

ii.              Group initiation is no easy achievement, particularly as it is practically an untried experiment and constitutes essentially a pioneering effort.” (cf. RI, p. 208)

iii.             The first objective of the experiments towards group initiation is “to see if a group of disciples can work together in such a manner that an inner fusion can be seen—by the Masters—to be taking place”. (cf. RI, p. 208)

iv.             These experiments towards group initiation require “disciples who are approximately at the same point in evolution, whose rays are "shining through" adequately, and who can evidence some one quality, or some controlling theme ... which they share in unison and which would suffice to hold them together and prove strong enough to offset personality differences, preferences and barriers”. (cf. RI, p. 208)

v.               “Group after group has been tried and tested out by different Masters in various parts of the world, and hitherto all such attempts have proved failures. When I use the word "failure" I mean failure from the angle of the planned objective. From the angle of the individual growth of any particular disciple there has not necessarily been failure; from the angle of the unwitting, general public, the publication of Discipleship in the New Age will prove in years to come an epochal success.” (cf. RI, p. 208-209)

vi.             We are asked to consider group initiation “factually and not sentimentally and aspirationally. (cf. RI, p. 209)

vii.            One of the prerequisites for group initiation is “the elimination of sentiment—that curious, emotional reaction and relationship which links all the members of a group together in the bonds of liking or disliking”. (cf. RI, p. 209)

viii.          Where there is liking, then too strong a personality relation is established, as far as the good of the group is concerned. The group equilibrium is disturbed. Where there is disliking, the inner faculty of rebuff works constantly, and cleavages then occur.” /cf. RI, p. 209)

ix.            If group relationships are frequently subjected to the impact of approval or of disapproval then “the first steps towards group fusion are absent”. (cf. RI, p. 209)

x.              “For some people, impersonality is simply an escape mechanism from responsibility.” (cf. RI, p. 209)

xi.            For others, impersonality “connotes suppression and entails such hard labour that the entire time of the disciple is given to the achievement of impersonality, thereby guaranteeing non-success”. (cf. RI, p. 209)

xii.           That at which the disciples strenuously strives and which assumes undue place in his thinking, in due time becomes itself a prison and merits later destruction. (cf. RI, p. 209)

xiii.         Impersonality is possible only to the disciple who knows truly how to love, and to him who sees life and its phantasmagoria (including all associated persons) in the light of the Spiritual Triad.” (cf. RI, p. 209)

xiv.          The kind of group relationships needed for group initiation “are not based upon personality or impersonality, or upon liking or disliking, or on criticism or non-criticism, but upon a real comprehension of "divine indifference," spiritual detachment and deep, persistent, unchanging love. (cf. RI, p. 210)

xv.           In the comprehension of the basic attitudes of "divine indifference, spiritual detachment and deep, persistent, unchanging love” lies the “first lesson of the aspirant to participation in group initiation”. (cf. RI, p. 210)

xvi.          “The second point which the group thus striving has to grasp is the necessity for the utilisation of the force of destruction.” (cf. RI, p. 210)

xvii.        “A group is brought together under karmic law, ashramic necessity and soul direction.” (cf. RI, p. 210)

xviii.       The Masters willing to train groups for taking group initiation are facing the the difficulty “that re is little, in reality, to link these people except inclination, a joint aspiration and a goal seen and held in unison. The outstanding characteristic of such a group is spiritual selfishness.” (cf. RI, p. 210)

xix.         The Tibetan asks us to do “a close scrutiny of our own heart” in order to discover the possible inclination towards “spiritual selfishness”. (cf. RI, p. 210)

xx.          The Tibetan states that it is usually “not divine love of humanity” that has enabled the disciple to find his way into the outer group of some Ashram “but desire for development, for achievement and for liberation”. (cf. RI, p. 210)

xxi.         The Rule demands to “Kill out desire”, and specifically the “desire for development, for achievement and for liberation”. (cf. RI, p. 210)

xxii.       “It is not what the disciple seeks, or wants or desires which should condition him and drive him to what we might call "ashramic acquiescence," but the all-impelling motive of world need.” (cf. RI, p. 210)

xxiii.      The disciple is asked “to rid himself of desire by a process of attrition. He does not positively fight desire with a view to its elimination; he does not seek to transmute it (as should the probationary disciple), but he ceases to give it any recognition; he fails to provide it with the needed stimulation of attention, for as ever, energy follows thought; he is preoccupied with world need and with the service he can render, and—almost inadvertently, as it were—desire dies of attrition.” (cf. RI, p. 210-211)

xxiv.      It takes “time for all the members of a group to achieve the destruction of individual desire”, and “until some measure of this united liberating process is attained, the group cannot go forward together as a unit on the Way of Initiation”. (cf. RI, p. 211)

xxv.        “The next step is the destruction of the ties which link the personalities of the group members.” (cf. RI, p. 211)

xxvi.      “The relation between the group members must be on the basis of soul activity, joint pledge to the Master of the Ashram, and a united service given to humanity.” (cf. RI, p. 211)

xxvii.     “There comes a point of freedom in the group relation which will demonstrate in some definitely planned and united activity, carried forward in the outer world but enriching the life of the Ashram. Until this stage is reached, the activity of the group corresponds to that of the probationary disciple and not to that of the pledged disciple.” (cf. RI, p. 211)

xxviii.   “The spontaneously emerging group work, engendered by the group consciousness and fusing the entire group of disciples at a point of tension in service, is the first indication that the group is ready for further teaching, for an intensification of its group potency and for a closer relation to the Master.” (cf. RI, p. 211)

xxix.     “These two spiritually destructive processes—the destruction of desire and the severing of all personality ties—are the first two and essential results of true group work.” (cf. RI, p. 211)

xxx.       These two destructive processes have to be “brought about by the group itself, independently of any injunction of the Master, and as a result of the united soul life of the group effectively making its presence felt”. (cf. RI, p. 211)

xxxi.     “The third quality which must be utterly rooted out and destroyed is that of all reaction towards recognition, whether that recognition is accorded by the world of men, by other disciples, or by the Master.” (cf. RI, p. 211)

xxxii.    “The ability to work without any token of recognition, to see others claim the reward of action taken, and even to be unaware that the results of the good initiated by the individual disciple or his group are claimed by others, are the hallmarks of the hierarchical worker.” (cf. RI, p. 211-212)

xxxiii.  “The Masters get no recognition for the work done by Their disciples, though They initiated the original impulse and have given both guidance and direction; the disciple carries out the Plan; he shoulders the responsibility; he pays the price, either good or bad, or the karmic results of instituted activity, and he is the one who gains the recognition of the crowd.” (cf. RI, p. 212)

xxxiv.   “But—until the disciple seeks no recognition, until he fails to think in terms of results and is unaware of the reaction of the world to his work as an individual disciple—he has yet far to go in order to gain the higher initiations.” (cf. RI, p. 212)

xxxv.    In the case of an entire ashramic group the demand and expectation for recognition of the group service “delay the complete absorption of the group into the inner Ashram”. (cf. RI, p. 212)

xxxvi.   The Tibetan clarifies that the demands of the Rules, namely the destruction of desire, the severing of all personality ties, and the renouncing of all reaction towards recognition are “not, however, impossible objectives”. (cf. RI, p.- 212)

xxxvii. “The group can measure up to the occult necessity if unitedly they recognise the scope of the endeavour and unitedly strive for complete absorption in service—an absorption so deep that it excludes all other recognitions, particularly those of a personal nature.” (cf. RI, p. 212)

xxxviii.                        “When a group can arrive at a suitable point of united tension, non-essential reactions disappear and undesirable qualities are automatically removed.” (cf. RI, p. 212)

xxxix.  “These three types of work along the lines of destruction” involve “the utilisation of the group Will ... when, and if, the group is functioning intelligently and demonstrating love adequately”. (cf. RI, p. 212)

xl.            Group initiation involves “diversity in unity, consciously recognised and utilised”. (cf. RI, p. 212-213)

xli.           “A group is not composed of disciples all of whom are being prepared for the same initiation” although it is necessary that “all of them have reached the point where they are pledged and unalterably committed to the work of the Ashram, under some particular Master.” (cf. RI, p. 213)

xlii.         The work, however, requires a diversity of quality and of potencies in order to be effective in manifestation upon the outer plane.” (cf. RI, p. 213)

xliii.        The work “needs those who are in close contact with the Master, and are therefore initiates of a certain standing; it needs also those who have facility of relationship with the inner Ashram and are therefore senior disciples, though not necessarily high initiates; it needs also those not so advanced upon the Path of Discipleship because they have, or can establish, a close connection with ordinary humanity in the life of everyday”. (cf. RI, p. 213)

xliv.        “A group of disciples such as this is consequently a miniature hierarchy, and a hierarchy exists in its various degrees in order to permit of a wide range of effective relationships.” (cf. RI, p. 213)

xlv.          Only if all personality reactions are eliminated “could the groups function as a coordinated unit with the various members recognising each other's status and yet not moved to jealousy or belittlement thereby; the work is then carried forward on the basis of inspiration, coordination and practical application”. (cf. RI, p. 213)

xlvi.        The senior members of the group, and those with the most advanced status (whatever that may be), provide the incentive of the Plan as they receive it from the Master; the more experienced among the disciples then coordinate the Plan within the group, relating it to the Ashram and indicating its approach to the world of men; the neophytes—pledged and dedicated though yet without experience—carry out the Plan upon the physical plane.” (cf. RI, p. 213)

xlvii.       “It is a hard task for a group of intensely individualistic disciples (and all disciples are individual) to begin to take the first steps towards these attitudes and the relationships which distinguish the Hierarchy as a whole.” (cf. RI, p. 214)

xlviii.     “Still another important factor in the group preparation for initiation is the cultivation of silence.” (cf. RI, p. 214)

xlix.       “Essentially, silence is not refraining from speech.” (cf. RI, p. 214)

l.                The silence imposed in an Ashram is refraining from certain lines of thought, the elimination of reverie and the unwholesome use of the creative imagination.” (cf. RI, p. 214)

li.              “Speech is consequently controlled at its source, because speech is the result of certain inner sources of ideas, of thought and of imagination; it is the precipitation (at a certain point of saturation, if I might so express it) of inner reservoirs which overflow on to the physical plane.” (cf. RI, p. 214)

lii.             The retention of speech and the suppression of words, if they are the result of a realisation that what is to be said is wrong, or undesirable, or unwise, or wasteful, of energy will simply increase the inner banking up and will lead eventually to a still more violent display of words at a later date; it may also bring about serious and disastrous conditions within the astral body of the disciple.” (cf. RI, p. 214)

liii.           “The silence of thought is to be cultivated and, my brothers, I do not mean silent thinking. I mean that certain lines of thought are refused admission; certain habits of thinking are eradicated and certain approaches to ideas are not developed.  This is done by a process of substitution, and not by a violent process of suppression.” (cf. RI, p. 214)

liv.            For the initiate “there are certain layers of thought (again speaking symbolically) which are held within the Ashram itself and are never permitted to enter the mind of the disciple or the initiate when not consciously working in the Ashram; others are related to the group and its work and are given free play within the group ring-pass-not; still others are of a more mundane nature and govern the daily life and relationships of the disciple with personalities and with the affairs of civilised living and physical plane events.” (cf. RI, p. 215)

lv.             The Tibetan is suggesting “four qualities which a group preparing for initiation needs to develop, to consider and unitedly to achieve. They are:

1. The achieving of a non-sentimental group interrelation.

2. Learning how to use the forces of destruction constructively.

3. Attaining the power to work as a miniature Hierarchy, and as a group to exemplify unity in diversity.

4. Cultivating the potency of occult silence.” (cf. RI, p. 215)

2.       For the third month we will focus upon the second section of Rule XI for Disciples and Initiates (from April 3rd up to May 2nd 2007).

We might choose as theme for our meditation

a.       Either the first sentences of Rule XI for Disciples and Initiates:

“Let the group together move the fire within the Jewel in the Lotus into the Triad.” (RI, p. 217)

b.       Or sub-themes, DK is referring to in His commentary to the second section of the Rule, such as (RI, p. 215 up to p. 219):

i.                The forth initiation is considered to be the second “from the angle of the Hierarchy” and the third initiation is “technically regarded as the first major initation”. (cf. RI, p. 216)

ii.              “What, therefore, brings about the destruction of the soul body? The destroying agent is the second aspect of the Will.” (cf. RI, p. 216)

iii.             The three aspects of the Will of the Monad are demonstrating through three major cycles:

§         “The third or lowest aspect of the Will, working through the mind or the manasic principle, was the sustaining factor in the long cycle of personality development; it was the principle of intelligent synthesis, holding the life principle intact and individualised through the long series of successive incarnations.” (cf. RI, p. 216)

§         During the first great cycle the Will demonstrated “as the lower man; then it focussed itself in the Son of Mind, the divine Agnishvatta, the soul, and became increasingly a factor of potency.

§         “Later, as the disciple builds the antahkarana and thus establishes a direct channel of communication between the Monad and the personality, the lower mind becomes fused with the abstract mind or higher mind (the manasic principle, sublimated and purified), and gradually the soul is—to use a peculiar but sensitively expressing word—by-passed. It has by now served its purpose. Love and light are in expression in the physical plane life. Neither the personality vehicle nor the soul body is required, as under the old conditions. Their place can now be taken by the Spiritual Triad and the Monad.” (cf. RI, p. 216)

iv.             Triplicity, from the angle of the three periodical vehicles—Monad, soul and personality—is resolved into duality, and the Monad (reflected in the Triad) can now work upon the lower planes through the medium of a definitely created personality or "point of tension" in the three worlds.” (cf. RI, p. 216-217)

v.               “The life in which the soul is "by-passed" and its ring-pass-not is destroyed, is of such profound difficulty that it is called the life of crucifixion or of renunciation.” (cf. RI, p. 217)

vi.             “We are, however, concerned with the interpretation of the rule as it affects a group which is preparing for the joint initiation of its members.” (cf. RI, p. 217)

vii.            Fire always connotes the first aspect.” (cf. RI, p. 217)

viii.          "Our God is a consuming fire." (cf. RI, p. 217)

ix.            The achieving of a selfless and impersonal group interrelation was the first prerequisite, and the word "together" in this rule deals with the work of the group when—as a closely knit unit—it can move forward.” (cf. RI, p. 217)

x.              “This transference of the life or of the fire has to be the result of united action, taken by the group when full interior unity has been attained. It cannot take place prior to this, any more than an individual initiate can take this particular initiation until such time as complete fusion of the three bodies and the soul has been effectually brought about and divine indifference has been achieved to all lower reactions of the component parts of the fused and interrelated instrument. So must it be with the group.” (cf. RI, p. 217-218)

xi.            “The group life must express itself upon the physical plane and in group formation. It will possess a sensitive feeling apparatus, corresponding to the astral body, and the group mind will be well organised and functioning rhythmically. Thus the group "personality" will be active, but divinely active, by the time this particular stage is reached. The group soul will also be in full flower as an expression of the inner Ashram, and at the very heart of the group life, veiled and hidden by its outer personality expression and by its vibrant loving soul, will be a point of living fire or life which—in due time and under right conditions—must be transferred into the inner Ashram, found on triadal levels. This may or may not mean the destruction of the group causal body and the establishing of a direct line of relationship between the pure Ashram and a group of disciples. It will undoubtedly mean, during the stages preliminary to that desirable attainment, a definite change of focus and the gradual establishing of a point of tension upon slowly realised higher levels, carried on until the transference is completed.” (cf. RI, p. 218)

xii.           “All the time that this is taking place, the fire at the heart of the group life is becoming more and more vital, and consequently more and more spiritually destructive.” (cf. RI, p. 218)

xiii.         “The second quality which we considered, the constructive planned use of the forces of destruction, can now be seen as active. It is these forces which are often responsible for the upheavals, the cleavages, the dispersions and the fatalities which are so frequently the characteristics of the group life in its early stages. The fire is then working under the stimulation of the Spiritual Triad, but is not consciously being manipulated by the group itself.” (cf. RI, p. 218)

xiv.          The group becomes esoterically "a burning ground," and much time would be saved and much unnecessary distress and pain and suffering would be eliminated if the group members would realise what was happening to them and would simply stand steady until such time as the "purification so as by fire" has been completed and the life principle in the group heart can shine forth with both brilliance and radiance.” (cf. RI, p. 218-219)

xv.           “It is this quality of patient endurance which is so sorely needed by the members of a group being prepared for initiation.” (cf. RI, p. 219)

xvi.          “Once, however, the purpose underlying all distressing events and disrupted personnel is grasped, rapid progress can be made—again by the simple practice of divine indifference.” (cf. RI, p. 219)

xvii.        “This divine indifference was the outstanding quality of the Master upon the Cross at Calvary.  The seven words from the Cross were concerned with others, with His mission, with world need, and with relationship with the Father or with the Monad.” (cf. RI, p. 219)

xviii.       “But disciples and aspirants are so intensely preoccupied with themselves, their effect upon others, their endurances and pain, or with criticism of their brothers or of themselves! The goal and the main objective is not adequately emphasised in their consciousness. The group personality is often functioning with potency, but the fusing love of the soul is absent and the shattering inflow of the life at the heart of the Jewel is not permitted full sway. It is blocked and intercepted by group conditions, and until there is at least some united will to take together what is needed in order to shift the life of the group to higher levels of awareness and into the Ashram on buddhic levels, the technique of transference will not be committed to the group by the Master.” (cf. RI, p. 219)

3.       For the forth month we will focus upon the third section of Rule XI for Disciples and Initiates (from May 3rd up to June 1st 2007).

We might choose as theme for our meditation

a.       Either the second sentence of Rule XI for Disciples and Initiates:

“Let them find the Word which will carry out that task.” (RI, p. 219)

b.       Or sub-themes, DK is referring to in His commentary to the Rule, such as (RI, p. 219 up to p. 222):

i.                The technique of transference falls into three stages, each one of which has to be arrived at by the group in unison.” (cf. RI, p. 219)

§         The first is the stage of united tension or the attaining of such a focal point of planned and focussed intent that the group is undeviatingly oriented to the immediate task to be done and is functioning from the angle of purpose as one individual.” (cf. RI, p. 219)

§         The second stage involves “the assistance of the Master in the inner Ashram; He is to the group what the Monad is to the disciple, ever seeking to bring about the esoteric "renunciation" of the causal vehicle.” (cf. RI, p. 219-220)

§         The group, at this stage, is so preoccupied with the task ahead and so conscious of the need for preserving a united and uniform tension, that "the silence of the secret place" settles on it and the work can then proceed apace.” (cf. RI, p. 220)

§         The third stage “manifests with power to work as a miniature hierarchy”. (cf. RI, p. 220)

ii.              “The group does not wait in expectancy for a Word to be given to it; it does not search and strive to discover a Word; it does not take some Word as may be suggested by a helpful disciple and then proceed to "empower it." The Word is the result of the point of tension; it emerges from the silence and its first expression is simply the slowly rising tempo of the group "Sound" or note.” (cf. RI, p. 220)

iii.             Every individual and every group of individuals have their own peculiar note or sound which is the creative agent of the focussed group life.” (cf. RI, p. 220)

iv.             “This group sound, rising as the tension increases and stabilises, is invocatory in effect and draws forth response eventually from the inner Ashram, owing to its relation to the outer group.” When the response of the Master is registered in the group consciousness and His potency is added to the potency of the group, the sound emitted by the group changes in quality, is amplified and diversified, is enriched and then precipitated outside the ring-pass-not of the group life; this precipitation takes the form of a Word.” (cf. RI, p. 220-221)

v.               This Word, being the result of group activity; focus and tension, plus the aid of the Master, brings about three results: 1. It produces fusion between the outer group and the inner Ashram. 2. It enables the group life to be transferred along the group antahkarana and focusses it once and for all in the Master's Ashram. 3. The result of this transference is twofold: a. The outer group dies, occultly speaking. b. The soul of the group, being now merged with the life aspect on levels higher than those on which the causal body exists, is no longer of major importance; the Great Renunciation takes place, and the causal body—having served its purpose—dies and is destroyed. So died, according to theological injunction, the Christ upon the Cross. Yet He died not, and still lives, and by His life are all souls saved.” (cf. RI, p. 221)

vi.             “The emphasis of the coming Schools of Enlightenment will be upon the life aspect, and not upon contact with the soul. The goal will be transference and not union.” (cf. RI, p. 221)

vii.            “Aspirants and disciples today are largely the result of the old order of teaching and are the flower of the processes to which humanity has been subjected. This is a vital transition period; disciples and aspirants in the world at this time are, figuratively speaking, at the same stage as the group which we are considering—the stage of the transference of the life from the outer form into the inner being. Hence the difficulty with which you are all faced, and the arduous task it is to comprehend realistically that which I am attempting to convey. The problem of soul contact is something which you can and do grasp, at least theoretically. The problem of life transference from the highest point of present attainment into some vague and mystical spiritual focus is not so easy to understand.” (cf. RI, p. 221)

4.       For the fifth month we will focus upon the fourth section of Rule XI for Disciples and Initiates (from June 2nd up to June 30th 2007).

We might choose as theme for our meditation

a.       Either the third sentence of Rule XI for Disciples and Initiates:

“Let them destroy by their dynamic Will that which has been created at the midway point.” (RI, p. 222)

Or the forth sentence of Rule XI for Disciples and Initiates:

“When the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done.” (RI, p. 215)

b.       Or sub-themes, DK is referring to in His commentary to the Rule, such as (RI, p. 222 to p. 225):

i.                After having fulfilled the requirements of the Rule the group now “enters upon its major test in this work of transference”. (cf. RI, p. 222)

ii.              “The group members have unitedly preserved the point of tension; unitedly they have created the antahkarana; unitedly they have invoked by the group sound the attention of the Master and of the Master's Ashram; unitedly that sound has taken the form of a Word, and that Word has made an impact upon the life aspect of the group within the form of the group soul; it has energised it so that the destruction of the causal body is now in order. The tendency of the group would then be to relax, and this quite normally; the irretrievable Word has gone forth and all is well and safely accomplished. But it is not so in verity.” (cf. RI, p. 222)

iii.             “Now, in the final stages of the great work of transference, the group has to arrive at a new point of tension and of united attainment. It has to use the dynamic will, the energy of the first aspect, and so bring about the final destruction of the causal body.” (cf. RI, p. 222-223)

iv.             “The life within the causal body has been stimulated and vitalised and is now seeking to break out of its confining form. The vehicle of the soul is being subjected to pressure from within but then—both in the case of the individual initiate and of the initiated group—the final blow has to be struck also from without, by an act of the united will.” (cf. RI, p. 223)

v.               “This corresponds to the great cry of the Christ upon the Cross when He exclaimed "It is finished." With these words, we are told, the veil of the Temple was rent from the top to the bottom, and the life of the Christ ascended to the Father. Ponder upon the significances of these phrases.” (cf. RI, p. 223)

vi.             After the forth initiation “the Way of the Higher Evolution stands open before the initiate”. (cf. RI, p. 223)

vii.            “It will be obvious that this phase of group attainment can as yet be only a hope. It lies far ahead of the present day groups, just as the fourth initiation lies far ahead of the average aspirant or disciple. But groups must have their goals and must strive towards the vision, just as the individual must; I am laying the foundation for the phase of group living and united striving which will be so distinctive an aspect of the coming era.” (cf. RI, p. 223)

viii.          “The attainment of the ability to use the group will dynamically can be more easily understood if it is realised that it means the extension of the point of tension into realms which involve the super-consciousness of the disciple; also that the release of the life aspect from the confines of the causal body produces a new cycle of invocation and invocative activity. This brings about an inflow of the destroyer aspect of the divine Will, and consequently the complete destruction of the causal vehicle.” (cf. RI, p. 223)

ix.            “It is not to be inferred that all in the group must be disciples who are in process of taking the fourth initiation. A group can be composed of disciples and initiates of all degrees, though there must be among the group personnel at least one disciple who has taken the initiation of crucifixion.” (cf. RI, p. 223-224)

x.              The more diversified the group, the richer its life and possibilities.” (cf. RI, p. 224)

xi.            “One hint I can give you upon this difficult subject.  When the results of the first point of tension, prior to the emergence of the Word, have been reached, initiates of the fourth degree within the Ashram lend their aid and do much to make possible the attainment of the goal by the group.” (cf. RI, p. 224)

xii.           The given information on the fourth initiation “is applicable both to the individual aspirant and to a group seeking initiation”. (cf. RI, p. 224)

xiii.         “Read what I have said with attention, but remember that it is not yet possible for you to differentiate between what is symbolic and what may be factual.” (cf. RI, p. 224)

xiv.          “The Great Renunciation becomes possible only when the practice of the little renunciations governs the life of a disciple and a group. The renouncing of ambition, of all personality ties, and the renunciation of all that hinders progress as it is revealed to the eye of the soul, lays a sound foundation for the final great transference, based upon the renunciation of that which for aeons has connoted beauty, truth and goodness, and which has seemed the ultimate goal of all aspirational effort.” (cf. RI, p. 224)

xv.           “The endeavour to see that which lies ahead and beyond the apparent finality of soul fusion faces disciples, among them some of you, at this time; and that all of you may penetrate beyond the veil of the soul and eventually see that veil "rent from the top to the bottom," and thus be enabled to say with those of like degree "It is finished" is my earnest hope. Then will open for you as for others, the Way of the Higher Evolution, and the glory of the Lord will be seen in a new light—a light which will dim and throw into the shade all previous goals and visions.” (cf. RI, p. 224-225)

C.       For the sixth months we will focus upon the two correlated Rules XI as a Whole (which is the Rule for Applicants and the correlated Rule for Disciples and Initiates) (from July 1st up to July 30th 2007).

Note: Group members, on their Mediation/Application Reports are to offer their synthesized understanding of the Rule as a whole, and a summary of the realizations gained in their efforts to apply, keep and live these two Rules.

Rule XI for Applicants:

“Let the disciple transfer the fire from the lower triangle to the higher, and preserve that which is created through the fire of the midway point.” (IHS, p. 204)

Rule XI for Disciples and Initiates:

“Let the group together move the fire within the Jewel in the Lotus into the Triad and let them find the Word which will carry out that task. Let them destroy by their dynamic Will that which has been created at the midway point. When the point of tension is reached by the brothers at the fourth great cycle of attainment, then will this work be done.” (RI, p. 215)

Dear Friends,

Let’s continue our work in the spirit of joy and spiritual anticipation.

“It is a joy to do the Master’s Work”

Love and Many Blessings,

Michael D. Robbins and Stefan Dobiasch

For the 28 Rules Initiative within the International Alliance of New Esoteric Schools