31.
The
human personality had not formed and human units were not self-directing.
32.
The
human being on the physical plane was protected from higher currents
which he could not assimilate. Essentially, he was separated from
such currents, even, at first from the currents of the astral plane. Such
energizing as occurred was the energizing of the physical human form with
sufficient vitality to keep it coherent and functional.
33.
We
can see that we are speaking of the Lemurian stage of unfoldment.
In Atlantean days,
the plane whereon humanity received its major direction or unfoldment
was such that the [Page 186] emotional, impulsive nature and the field
of maturing desire became dominantly active.
34.
In
Lemurian days impulsion from the desire nature
was not primary. The desire life was associated with instinctual living;
desire was as yet immature and wedded to the physical plane.
35.
We
note the word “impulsive” used in relation to the desire nature. In Atlantean
days, desire became the dominant, driving, impelling force in human
life.
Then the real difficulty
within the realm of maya started.
36.
We
sense the simplicity of Lemurian life; life processes were pursued in
a more or less natural manner uncomplicated by desire-induced complications.
37.
We
remember Master DK’s definition of maya: “that vital unthinking emotional
MESS (yes, brother of old, that is the word I seek to use) in which the
majority of human beings seem always to live” (GWP 22).
38.
Thus,
maya, as it appears today, has an emotional content.
Hitherto only two
energies had been felt upon the etheric plane: the energy of life
itself, via the sutratma, as it passed through the etheric plane
in order to produce exoteric livingness upon the physical plane, and secondly,
the energy of the Hierarchy as a whole, producing
a slow, broad, though somewhat negative organisation of the prevalent
forces.
39.
DK
reviews the energies which were felt upon the etheric plane and which,
thus, energized the etheric body of early man: a) the energy of “life”
(vitality) via the sutratma and b) the energy of Hierarchy.
40.
We
note the interesting term “exoteric livingness” and contrast it with the
‘esoteric livingness’ increasingly characteristic of the developing modern
disciple.
41.
It
is to be noted that in those days the Hierarchy was responsible for organizing
the forces which characterized the human units of the time. This reveals
to us that the gradual development of the human family proceeded not only
through the agency of the forces of nature (i.e. natural evolutionary
processes) but by means of hierarchical impulsion.
But then a third
and most potent force, generated by humanity, was beginning to make an
impact upon the etheric forces. Men were beginning, at this early period
of human history, to desire, and this desire was not, as hitherto,
of a purely animal nature and hence an emanation from dense physical substance
(and, therefore, not related to a principle), but it embodied
a new type of energy and was—in reality—man's first expression of
the highest divine aspect. Desire is the lowest reflection
within the human consciousness of the will aspect.
42.
This
is an important paragraph revealing the first impacts (and distortions)
of the will aspect in the human being—will as mediated through
the principle of desire.
43.
We
must bear in mind the difference between desire related to the expression
of the physical animal nature and desire detached from animal satisfaction—desire,
as it were, with a ‘life of its own’.
44.
Man
began a life no longer dictated entirely by the tendencies of his physical
form. We could say that the first evidence of distinctive individuality
began to emerge in the human unit.
45.
Thus,
desire was no longer galvanized from ‘below’ but, however tentatively,
from ‘above’—i.e., from the domain of will.
46.
We
can recognize this stage as the beginning of the process of abstraction
from the strictly physical, non-principled physical form.
This potent vibration of desire was
evoked by men who were as yet without any spiritual vision of any kind;
they were purely material in their instinctive reactions (and rightly
so at that particular time), and these reactions attracted the attention
of certain purely evil energies or Beings.
47.
It
is interesting that the appearance of desire as a semi-autonomous factor
in the primitive human being offered an opportunity for the entry of “evil
energies or Beings”.
48.
In
this respect it is to be noted that the ‘home’ of evil (systemically
considered) is on the systemic astral plane—the plane of desire. The ‘home’
of evil cosmically considered is on the cosmic astral plane. The
correspondence is clear.
49.
Had
the men of the period been more spiritual and less material, this opportunity
would not have been presented to those evil Beings, but given the natural
developmental process of man, sufficient spiritual development to ward
off the menace was out of the question (at least on any large scale).
50.
When
we think of “spiritual vision” we may think of those energies which develop
the sense of sight—among the most important, Sagittarius and the fifth
ray. While Sagittarius is a distributor of fifth ray energy, it was only
used quite primitively for that purpose during those times. As
well, the fifth ray as a factor of illumination was little developed in
humanity—a humanity which primarily desired and did not think.
Yet, sight was emerging, and the fifth ray had been a factor of emerging
importance ever since individualization.
These Beings availed
themselves of the situation in order to satisfy their desire for power—again
a distortion of the will or first aspect.
51.
We
may remember that the majority of adepts in the Black Lodge are to be
found upon the first ray in their ‘soul’ nature.
Most of the members
of this centre of cosmic evil are upon the first ray itself, and some of the
divine purpose is known to a few of them, for—in their due place and in
the initiatory regime—they too are initiates of high degree, but dedicated
to selfishness and separativeness. (R&I 716)
53.
The
Atlantean civilization was given primarily to the cultivation of desire.
We see that, additionally, it was characterized by the distortion
of desire—and, in the case of the members of the Black Lodge, the willful
distortion of desire. They were possessed of unnatural desires and they
stimulated the growth of unnatural and hierarchically unsanctioned desire
in humanity.
Thus the Black Lodge
was founded.
54.
It
is significant to note that in Lemurian times the Black Lodge, per se,
did not exist, but was “founded” in early Atlantean times.
55.
We
can consider the founding of the Black Lodge as a significant stage in
the organized efforts of those committed to cosmic evil.
It fed upon human
desire and resembled a vast overshadowing vampire.
56.
When
vampirism is mentioned, we think of the energies of Scorpio and of Pluto.
57.
We
may ask, ‘How can beings feed upon desire?’ Desire is a great force
which if properly manipulated can bring energy and power to those who
manipulate it. The energy which humanity wasted in misdirected desire
and vitiated vitality was absorbed by the instigators of evil.
58.
Thus,
we see that human desire was prostituted and manipulated to serve the
ends of certain evil beings and was, thus, directed away from the natural
and intended unfoldment of the human race. This represented a huge loss
and retardation for humanity.
It vitiated human
living and increased the growth of desire far beyond normal expectancy
or hierarchical planning, thus creating false goals and standards, building
a barrier between the lowest planetary centre, Humanity, and the "middle
point" or centre, the Hierarchy.
59.
In
these early and unnatural developments, we can see the origin of many
of humanity’s present problems. The desire life of humanity became distorted
and unnatural. The direction of much of human living during that period
was such that it could not be sanctioned and supported by the Hierarchy
which represented the Divine Plan and the will of Sanat Kumara.
60.
In
this respect we could say that the desire life of humanity became cancerous
in relation to the human energy system and, perhaps, to the planet.
61.
Implied
in this discussion is the misuse of sexual energy contributing to the
vitiation which DK mentions.
62.
We
all recognize, even from our own psychological dynamics, that intense
and uncontrolled desires vampirize our vitality, especially when given
expression upon the physical plane.
63.
The
present attempt to externalize the Hierarchy is a concerted effort to
destroy the barrier existing between humanity and the “middle point”.
Widening the rents within the “veils of maya” definitely contribute to
the reuniting of these two centers. In the early days of human development
(Lemuria) Hierarchy was much closer to humanity than it is now.
It will be apparent,
therefore, that the following energies were let loose within the
realm of maya:
64.
For
the clarification of our minds, the Tibetan offers us one of His useful
tabulations. As we read of these various energies, we may take stock of
the energies and forces presently conditioning our own etheric body.
1. The instinctive
force of animal desire. This was not wrong in itself and is subject to negation in time, and normally is
controlled.
65.
We
can consider this energy as desire for the gratification of the instinctual
nature. Such desire was directed towards the fulfillment of normal human
needs and appetites.
66.
Desire
is essentially ruled by the planet Mars (primary ruler of the animal nature).
The “negation in time” of animal desire reveals to us an important relation
between Saturn (Lord of Time) and Mars. As Saturn (a planet of thought
and the premier planet of responsibility) gains greater power in the human
energy system, animal desire is subdued, controlled and eventually negated.
This negation offers opportunity to experience the higher and inner
life. We remember than Saturn is the planet of opportunity.
67.
The
opportunity offered by Saturn may be called ‘opportunity through privation
or detachment’.
68.
Note
that “the realm of maya”, as the phrase is here used, is to be considered
the etheric nature.
2. The stream of descending
life, and this in two aspects:
69.
Here
we are speaking of the energy of “life” (or vitality) as it descends via
the sutratma.
70.
The
term “descending” reveals the high origin of the energy of “life”.
71.
Of
course there is no real descent—no literal ‘up’ or ‘down’, but as humanity
is familiar with such terms they are employed to suggest what the process
by which higher energies impact lower energies.
a. The life aspect,
as it bestows being.
72.
This
is an interesting and abstract thought. Does “being” need to be bestowed
or does being always exist? Perhaps we can interpret the sentence in this
manner: as the energy of life descends, the sense of being a distinct
being is increased the in the consciousness of early man.
b. The life aspect,
as it preserves form.
73.
This
idea is easier of apprehension. Life (from Shamballa) carries with it
the principle of organization and sustains the structure of the
human form.
74.
Etheric
vitality reflects the life aspect; without such vitality and its organizing
tendencies, the form would disintegrate.
75.
The
principle to be derived is that life both organizes and sustains.
3. The steady
impact of the attractive power of the soul, implemented by the
Hierarchy and increasing in potency as time elapses.
76.
The
organization and impulsion of human etheric energies for which Hierarchy
was responsible can be understood as the implementation of the energies
of the soul within the human form.
77.
We
were told that Hierarchy was responsible for “a slow, broad, though somewhat
negative organisation of the prevalent forces”. We can understand that
this organization was undertaken to render humanity more responsive to
its soul, which the Hierarchy represented.
78.
There
is a resonant relationship between the etheric body and the soul nature.
From one perspective, Hierarchy is the “soul of humanity” and its mediations/interventions
are intended to promote the presence of soul energy within the human energy
system. Hierarchy induces soul-infusion.
4. The impelling
power of material desire, focussed in the Black Lodge, both feeding
human desire and drawing a form of life from the massed
desire of humanity.
79.
Here
the problem is succinctly set forth. The power of material desire
is focussed initially in the Black Lodge and then induced within humanity.
Under the influence of the Black Lodge human desire is warped, perverted
and its unnatural tendencies fed.
80.
The
process by which the Black Lodge draws a “form of life from the massed
desire of humanity” is occult and is not explained. Suffice it to say
that the Black Lodge derived some kind of ‘nourishment’ from “the massed
desire of humanity” and, presumably, still does.
81.
We
must reaffirm that “material desire” (in its unnatural mode) is not instinctual
desire (natural). Material desire is based upon materialistic perception
and a peculiar type of blindness which prevents the consciousness from
cognizing the higher energies and the planes or vibratory ‘levels’ to
which they pertain.
82.
The
members of the Black Lodge have been described in the following manner,
very pertinent to our discussion:
“Forget
not that these Lords of Form are souls of great age and unique blindness.”
(DINA I 64)
5. Human development
along astral lines, expressing itself as certain well-defined energies
or force directions:
83.
Here
is detailed the more normal astral development for human beings, as well
as successively higher developments.
84.
Astral
development leads to forms of desire which at first cannot be considered
moral (or respective of the welfare of others), but still we are speaking
of a natural and not perverted development.
85.
As
the list continues we shall see that ever higher types of energies impact
and condition the etheric body. Even in Atlantean times the process of
initiation was beginning and had a significant influence upon the more
highly developed members of the human race. So the following list takes
us through types of etheric impact and conditioning which are far from
primitive.
a. Material desire
for possessions.
86.
This
is, of course, natural, as a great many possessions tend to augment the
quality of human life. A primitive weapon is a “possession” and can mean
the difference between survival and death. A cave (considered as a dwelling)
is also a possession and can mean the difference between perishing at
the mercy of the elements or surviving. To early
man a mate was a “possession” and determined whether one could procreate
or not.
87.
We
are dealing here with matters pertaining to the second house of the horoscope
and to the sign Taurus. Possessions are not only objects of desire but
are the means by which further desires can be gratified.
b. Desire for that
which is owned by others. To this the commandment "Thou shalt not
steal" has reference.
88.
In
the early days of human development theft was a great problem and the
cause of continuous friction and even warfare. Fellow-feeling (induced
by soul influence) was rare. The “Golden Rule” did was not understood
and did was not practiced. The welfare of others (especially those who
did not belong to family and tribe) was not considered.
c. Personality aims
and ambitions; these constitute a form of focussed desire of a compelling,
life-determining nature.
89.
A
relatively high degree of human development is indicated by this third
stage. Personality aims and ambitions are part of normal human development,
however, we can see that people at this stage would be predominantly selfish
and, thus, vulnerable to the intervention of the Black Lodge and the temptations
presented by such intervention.
90.
We
note that this phase of development (and of energy-influence upon the
‘field of maya’) depended upon “focussed desire”. We can infer
that the developing mind was instrumental in contributing to the sharpening
of this focus.
91.
We
can detect the focussing energy of Sagittarius in this process. Under
Sagittarius the personality can be increasingly aligned and integrated,
even for relatively selfish purposes.
92.
The
astral component of such personality development is significant even though
the power of the lower mind is entering.
d. Aspiration, leading
to vision and to the mystic Way.
93.
We
note that aspiration precedes purification. One must desire the
higher life before one actually does something about achieving
it.
94.
We
are speaking upon impacts upon the ‘field of maya’ (the etheric body)
and should realize that when the stage of aspiration/mysticism is reached,
there will be definite and positive changes in the etheric nature. The
energies of the higher astral plane will begin to condition it.
e. Purification, the
conscious handling of desire upon the Probationary Path.
95.
We
note that the path of purification is directly related to the Probationary
Path.
96.
The
true Probationary Path begins with the first initiation, but it is reasonable,
from certain perspectives, to consider the early phases of this Path as
preceding that initiation.
97.
Some
degree of purification will occur simply through the agency of persistent
aspiration, but in this instance we are speaking of purification as the
“conscious handling of desire”. The probationer consciously applies
himself to the purification process.
98.
Again,
we must understand how the growing power of mind is essential to this
process.
f. Initiation. The
first two initiations are taken, as you know, upon the astral plane, and
bring complete release both from that plane of glamour and from the realm
of maya.
99.
Here
we are told that the first two initiations are taken upon the astral plane.
Elsewhere, we are assured that these initiations are taken within the
causal body and subsequently affect the astral and physical planes.
The
ceremony of initiation takes place on the three higher sub-planes of the
mental plane, and on the three higher planes, according to the initiation.
The five-pointed star, at the initiations on the mental plane, flashes
out above [Page 16] the head of the initiate. This concerns the first
initiations which are undergone in the causal vehicle. It has been
said that the first two initiations take place upon the astral plane,
but this is incorrect, and the statement has given rise to a misunderstanding.
They are felt profoundly in connection with the astral and physical bodies
and the lower mental, and affect their control. The chief effect
being felt in those bodies the initiate may interpret them as having taken
place on the planes concerned, as the vividness of the effect and the
stimulation of the first two initiations work out largely in the astral
body. But it must ever be remembered that the major initiations are taken
in the causal body or—dissociated from that body—on the buddhic plane
or atmic plane. (IHS 15-16)
100.
Glamor
is related to the astral plane and maya, more specifically, to the etheric-physical
plane.
101.
We
are gathering that profound changes occur within the etheric body as a
result of the first and second initiations. The mayavic tendencies of
the etheric body are particularly addressed at the first initiation through
application of the seventh ray.
102.
As
to whether there is literally “complete release” from maya and
glamour by means of the first and second initiations is a statement that
could be discussed further, but certainly these impediments are struck
a major blow.
103.
Suffice
it to say that the initiate of the first degree is release from preoccupation
with the etheric-physical plane and the initiate of the second degree
from preoccupation with the astral plane. The initiate of the second degree
is rapidly achieving mental polarization, which means that the second
and third sub-planes of the mental plane are becoming increasingly influential
in his thinking process.
All throughout this
period, the organisation of the etheric plane has been going
on, subject to the impact of energies and forces as listed above, plus
certain other energies (latent or potent) with which we have no immediate
concern.
104.
DK
does not discuss the third initiation and those beyond. These initiations
will even more profoundly impact the etheric body and cause great changes
within the “realm of maya”.
105.
We
are learning that the etheric plane (and naturally the etheric body of
the individual human being) must be progressively organized. We are given
the kinds of energies (and their sources) which are responsible for this
organization (for good or ill), for the negative, materialistic energies
also, in their own way, ‘organize’ the etheric body.
Both the great White
Lodge and its opponent, the Black Lodge, increased steadily
in potency.
106.
It
is to be noted that the White Lodge is really in a state of perpetual
warfare against the Black Lodge. When disciples are enjoined to battle
and to live a life of self-induced crisis they are simply acting in reflection
of Hierarchy.
107.
These
two sources of opposing energies were not always as powerful as they are
today. The growth of each, we are told, proceeded steadily.
Gradually the forces
took organised form and the four "veils of maya" or the seven
separating energies became well-defined.
108.
We
have the numbers four and seven. We seem to be speaking of two things:
the organization of the ethers (and of the dense sub-planes) and also
of the appearance of obstructive forces.
109.
The
“veils of maya” can be considered as the obstructive energies which arose
in connection with each of the four etheric sub-planes.
110.
From
another perspective, if we are to consider seven separating energies,
we might wish to consider obstructive forces in relation to all
sub-planes of the etheric-physical plane as pertaining to the expression
of the “veils of maya”.
111.
From
yet another perspective the seven sub-planes themselves could be considered
as well-defined separating energies. We have been told of the separating,
protective functions of the etheric body.
112.
Somehow,
we must account for the seven as they exist in relation to the
four.
When this differentiation
was complete, two great planetary events (if I might call
them so) were consummated:
113.
We
notice that the structures of the human energy system (so clearly defined
today) were not always so. A gradual clarification and consolidation took
place over a number of millions of years.
1. The seven centres
in the human body (five up the spine and two in the head) were esoterically
"in shape." The seven lotuses or chakras were functioning,
some powerfully, whilst others remained unawakened. These seven were
now visible to clairvoyant vision.
114.
It
is fascinating to consider that the ‘shaping up’ of the seven centers
of the human body is deemed a great planetary event! This shaping up tends
to occur under the influence of Saturn and Vulcan.
115.
Organization
and differentiation within the “veils of maya” made possible the well-defined,
sevenfold organization of the etheric body of human beings.
116.
We
are speaking of clairvoyant vision extant at that time.
117.
Of
the seven chakras, we can imagine that those below the diaphragm, especially
the sacral and solar plexus centers, were functioning powerfully.
118.
This
development of the chakras occurred in Atlantean times and not in Lemurian
times when, presumably, the seven centres in the human body were not
yet esoterically “in shape” (though certainly in the process of development).
2. The seven Ashrams
of the Masters in Their seven groups (conditioned by the seven Rays) appeared,
motivated from Shamballa, organised at this time upon the higher
levels of the mental plane, and gradually supplied with
personnel from the ranks of humanity itself, as one by one men
achieved initiation.
119.
Is
it not interesting that, although the Hierarchy was established some eighteen
and a half million years ago (in Lemurian times),
the seven Ashrams did not appear until Atlantean times?
120.
It
would seem that during Lemurian times the Hierarchy more a composite group
of initiates is close association with the Lord of the World (and with
the Kumaras Who came with the Lord of the World
to our planet) than a highly organized group differentiated by the fundamental
septenate of the seven rays.
121.
We
note that today the Hierarchy is organized upon the buddhic levels (upon
what sub-levels of buddhic plane we are not told, though one can intuit
that the fourth sub-level is involved). Organization of the ashramic groups
upon the higher mental plane (an organization which prevailed until approximately
1925) began in Atlantean days.
122.
The
posts in Hierarchy were eventually supplied by humanity itself. It can
be presumed that the first human members of Hierarchy consisted of Moon-chain
humanity even though, at present, hierarchical ranks are being supplied
by Earth-chain humanity as well.
Paralleling this activity
and implemented, fed and sustained by the Black Lodge, was the appearance
of glamour upon the astral plane, and to this thickening glamour humanity
steadily contributed and responded.
123.
Glamour
upon the astral plane appeared in Atlantean days. The astral plane was
not of great moment for Lemurians and during the several million years
before the early Atlantean era began.
124.
We
note that glamour is not characteristic of the astral plane, per se, but
rather, that it is an artificial creation introduced by the Black Lodge
and augmented in strength by ignorant humanity.
125.
It
can be asked how glamour may be “fed and sustained”. While we cannot know
the occult technicalities of the methods used by the Black Lodge, we can
imagine that distorted astral thoughtforms (if we can call them thoughtforms
rather than ‘desire-forms’) are vitalized and sustained by the
members of that Lodge, and thus rendered persistently alluring,
their magnetism enhanced. Such distorted forms are artificially
preserved, not allowed to die away. Thus, that which is dangerous to human
evolution is rendered desirable to a great number of human beings,
and a false sense of values is perpetuated. As a result, much of humanity
is misled and its energies and forces vitiated.
126.
Let
us think of how the energy of desire is expended even today. Human beings
are drawn to many distortions and insubstantialities.
Then as evolution
progressed and the human intellect began to make itself felt,
"the four veils of maya" and the great "curtain of glamour"
began to condition the mental plane.
127.
We
might wonder how conditions on planes lower than the mental plane
could condition the mental plane.
128.
We
might say that thought became entangled with maya and glamor and thus
illusion was born. The materials with which thought had, per force, to
work were distorted and veiled the truth. Thus, the energy of thought
had no ‘true materials’ with which to work. At least this was the
case for many—those less advanced human beings who could not see through
the maya and glamour.
129.
The
term “curtain of glamour” is noteworthy. It helps us understand how glamor
veils or prevents a true vision of things are they are.
Illusion then appeared, and the distinction between truth
and falsehood, between good and evil, and between the left hand Path and
the Path of Initiation became apparent to the advanced humanity of the
time.
130.
The
suggestion is that those who were not especially advanced (but who were
sufficiently advanced to use the principle of mentality to a degree) were
caught in illusion as well as in the glamour and maya in which they consistently
‘walked’.
131.
It
takes the power of the discriminating mind to see the difference between
truth and falsehood, between good and evil, between the left hand path
and the Path of Initiation. The growth of mind amongst the advanced humanity
of the period made the lines of demarcation clear. The situation became
increasingly polarized—conditions which led to the wars which embroiled
the later middle and later Atlantean subraces.
These distinctions
had always been known to the Hierarchy, but now human beings were faced
with them and recognised them: the great potency of intellectual
choice confronted humanity and the Aryan race (as that name is
correctly used to denote modern intelligent humanity) came into being.
132.
We
may be speaking of a period approximately one million years ago. At that
time, according to Phillip Lindsay in his Esoteric History of Humanity,
the fifth subrace of the Atlantean root race was
occurring and the first subrace of the Aryan race just beginning. Lindsay
advances the principle of the overlapping of the races and sub-races.
133.
A
degree of mental focus (characteristic of the fifth root race and its
fifth ray) is required if there is to be “intellectual choice”. As well,
we can detect (in the dynamics of choice) the presence of the sign Libra
and it principle ruler, the planet of decision, Saturn. Saturn is, as
well, a planet potent in relation to the concrete mental plane.
134.
Given
the presence of the fifth ray accompanying the fifth subrace of the fourth
root race, we can imagine that a fair number of human beings were (at
the foundation of the Aryan root race) in position to take initiation.
The power to take initiation is directly related to the fifth ray, as
we are told. (cf. EP II 42).
As the ages slipped
away, men contributed more and more both to the problem and to the solution
of maya, of glamour and of illusion.
135.
We
see the human race moving along two distinct lines of development—one
under the sway of the Great White Lodge and the other (however unconsciously)
under the sway of the Black Lodge.
The potency of human
thought began to make itself felt; men in increasing numbers sought the
Path of Liberation and so passed on into the Hierarchy;
136.
We
seem to speaking of developments which occurred once the Aryan root race
was beginning to emerge.
they
became active and instructed opponents of the Black Lodge and
intelligent wielders of energy as it can be projected downwards
and used to destroy the four veils, to dissipate glamour and to dispel
illusion.
137.
It
becomes evident that the “four veils” cannot be considered the four etheric
sub-planes but, rather, certain undesirable force-conditions found within
the ethers.
138.
While
the “four veils” are to be destroyed, the four etheric sub-planes obviously
are not.
139.
It
is important that opponents of the Black Lodge be not only “active” but
“instructed”. This certainly applies today as well. We may be well-motivated
and active in the cause of good, but we need the intelligence to know
how our role in the contest between good and evil can best be executed.
140.
In
speaking of “energy as it can be projected downwards”, we enter the substance
of Rule X which has so much to do with widening the rents within the “veils
of maya” through the beneficently destructive, downward projection of
divine energy.
141.
We
understand that the necessary destruction of maya, glamour and illusion
is conducted from ‘above’.
Humanity responded
more and more sensitively to impacts—both subjective and objective—and
their cooperation began to be [Page 189] effective and useful to the Hierarchy,
necessitating some changes in hierarchical techniques, releasing hierarchical
workers for other and different activities, and greatly
complicating the problem and menacing the safety and the status
of the Black Lodge.
142.
It
would seem that during middle to later Atlantean days the Black Lodge
was well established in relation to humanity and its influence upon humanity
very great.
143.
The
emergence of initiated cooperators with the White Lodge is a most necessary
factor in the weakening and eventual defeat of the Black Lodge.
144.
At
the present time, we stand on the eve of the initiation of humanity relatively
speaking. Many members of the human race will soon take the first initiation—the
Birth of the Christ within the Heart. This will represent a major blow
against the Black Lodge and their intention to destroy humanity and the
planet.
145.
We
also see that as members of humanity gain hierarchical status, more advanced
members of the Hierarchy are liberated, presumably to pursue still more
important work.
One of the results
of this mental development was the sending of the disciples
out into the world of men; they issued forth in large numbers, and
whilst preserving their conscious link with the Ashram with which they
were affiliated, they could be trusted to live among men
as men and to bring their potency to bear upon the problem
of maya and glamour, doing so from below upwards.
146.
Disciples
are mentally polarized human beings. Those who issue forth to represent
the Hierarchy as disciples must, therefore, be mentally developed human
beings.
147.
We
can see the importance of the intermediate position occupied by disciples.
148.
Members
of the Hierarchy work from ‘above’ to ‘below’. Disciples, because they
live as men upon the physical plane, do the opposite.
149.
If
we are to be the kind of disciples discussed in the section above, our
conscious link with the Ashram we represent must be established
and preserved.
This work had to
be done by disciples who could stand under pressure, who would, in spite
of all difficulties, live nobly and prepare for and take the initiation
which was for them their next step.
150.
Certain
important requirements for discipleship are presented: