28 Rules Group

Commentary on Rule X Part III

R&I (191-200)

(All Highlighting, Bolding and Underlining—MDR)



The second phrase runs as follows:


2. Let the group widen all the rents within those veils and thus let in the light.


1.                  The group, well aware of the rules which “have been used”, is to widen the rents already created within the veils of maya. We note that the injunction is not to tear into the veils creating new rents, but the less violent task of widening the rents already created.

2.                  It is the group that must perform this task—no longer simply the individual. If the work to be accomplished is to be accomplished, the greater power of the group is needed.


We come now to a definite group injunction or instruction.  The aid of the group is invoked almost in the form of an order.


3.                  If an order is given, the matter must be of considerable moment.


 The point of this formulated injunction is that in the new era and in the interlude between the past (wherein prominent disciples worked within the veils of maya) and the New Age (wherein humanity itself will consciously function upon the etheric plane), the work of the esoteric groups, under the direction of the New Group of World Servers, is needed.


4.                  We have learned that humanity together will make a concerted attack against glamour.

When, therefore, the time comes when a very large number of persons become aware of the condition of world glamour (through discovering it and dealing with it in their own lives), then we shall have a group approach to the problem. Then we shall have a definite attack upon the world glamour, and when this does take place—speaking esoterically—"an opening will be made which will admit the light of the solar orb. The fogs will slowly disappear, subdued by the solar radiance, and the pilgrims will then find the enlightened WAY which leads from the heart of the fog, straight to the door of light." (GWP 104)


5.                  First, however, comes the necessary attach upon world maya.

6.                  In the work within the veils of maya there are three approaches concerning the past, present and future:

    1. In the past, prominent disciples worked within the veils of maya.
    2. In the present, esoteric groups are to work within the veils of maya
    3. In the future humanity itself will work within those veils

7.                  The New Group of World Servers has within it even initiates of high degree. It is not an organism consisting only of probationary initiates. We note that the New Group of World Servers is the organism which directs the work of the esoteric groups. This tells us something about their relative status.

8.                  When speaking of the work of the esoteric groups within the veils of maya we are speaking of that which must be done in the present era.


 They will have the capacity to recognise the distinction between the various veils.


9.                  We recall that earlier DK said there was to be no attempt to distinguish between the various veils, though that Hierarchy, itself, could do this.


It is not possible or practical to distinguish them one from the other, except from the angle of the Hierarchy,…(R&I 190)


10.             The implication is that the esoteric groups will be able to see “from the angle of Hierarchy”.


 This is the next needed development.


11.             It may be that present esoteric groups cannot yet distinguish between the veils but that they must learn to do so.


 The groups must focus the energy at the very centre of the group being;


12.             At the very center of the group, energy may be concentrated. We note, however, that the group must focus energy “at the very centre of the group being”. Could the term, “being”, be telling us something about the use of the first aspect in this focussing?


 the group must carry the force from point to point and from veil to veil;


13.             It is necessary to find the meaning of the term “point”. Is a “point” a jewel within a particular chakra, or is the term used more generically to designate any factor within the process—factors such as chakras, sub-planes, veils, courts, halls, etc.?

14.             There is good reason to relate the points to the jewels in the chakras. These jewels are centers of power from which projection can occur.

15.             If the force is to be carried “from veil to veil” it would seem that the esoteric groups working in this manner would be working on all veils concerned, carrying force ‘from veil to veil’.


 the group must project the destroying energy and become unitedly aware of what each veil hides;


16.             The group is clearly working with first ray energy. When we use the term “project” in the antahkarana process, we are dealing with a first ray aspect of that process—a phase of the process producing penetration. The same is true when working within the veils of maya.

17.             What do the veils hide? Are the hidden factors positive or negative? It would seem that the veils, themselves, are obstructive, and that if penetrated they admit to areas of etheric structure which can then be utilized.


 the group must perform the activities (seven in all) of purification;


18.             This is of great interest and might be overlooked, because nothing further is said about how it is to be done. The seven acts of purification---

    1. Could relate to the application of the seven ray energies
    2. BUT also could relate to work within the four veils and three halls—summing to seven.


the group must meet, accept and distribute the descending spiritual energy which will finally consummate the work done.


19.             There is the suggestion that if the descending energy (presumably from the Ashram) is to be rightly utilized, the group must do three things—

    1. Meet the descending energy
    2. Accept the descending energy
    3. Distribute the descending energy

20.             The group is to be far from passive. What is entailed in going forth to “meet” the descending energy? A requisite point of tension.


  The group—through the use of that descending current—will drive the forces of evil back on to the astral plane and will together work with the three aspects of the first ray.  These are typified by the Voice, the O.M. and the Sound.


21.             Under normal circumstances we could assign the “Sound” to the first ray; the “O.M.” to the second ray; and the third ray to the “Voice”.

22.             In this context we are to understand the Sound as pertaining to the first aspect of the first ray; and, so it seems, the O.M. to the second aspect of the first ray; and the Voice to the third aspect of that ray.

23.             Clearly the Monad, soul and personality (represented by the Sound, the O.M. and the Voice respectively) must all be allied and aligned to carry out this work.

24.             Again, we emphasize the astral plane as the source of evil to be found upon the systemic planes. The source of cosmic evil is upon the cosmic astral plane, and yet, it must not be imagined that cosmic evil cannot penetrate the systemic planes; it has done so a number of times.


In the above you have in reality a great formula for group activity and also a potent method (once the group can unitedly work together) for the cleansing and the re-organisation of the forces active in the world today.


25.             This Rule is one of great practicality and will grow in value as the capacity to work in group formation is solidified in coming centuries.

26.             We are entering a seventh ray Age and the etheric levels of the systemic planes are allied to the seventh ray. If our forms of interaction upon the physical plane are to be beneficently reorganized, etheric reorganization is required.

27.             At the moment so much positive energy from higher planes is rendered chaotic by the chaotic conditions of the ethers and the obstructiveness of the veils; this can and must change as esoteric groups do the necessary work.

28.             The two watchwords for such work: cleansing and reorganization.


 These forces are now raging and running wild; their effect is almost tangible (being in etheric substance) and factually and visibly present under the control of the Black Lodge.


29.             There is no question but that the Black Lodge can and does work within the ethers. Thus, their temporary potent effectiveness upon the physical plane.

30.             On all the eighteen lower sub-planes, the Black Lodge is apparently more effective than the Great White Lodge and Their representatives.


  This [Page 192] Lodge uses the voices of lying propaganda, the Word of death (which I shall not give to you for the O.M., the Word of Life, suffices), and the Sound of the densest aspect in manifestation—the sound of power in the mineral kingdom.


31.             The “Word of Life” seems to be the monadic Word just as the O.M. pertains to the level of soul.

32.             We see that the Black Lodge has its own unsavory counterparts to the Sound, the O.M and the Voice

    1. For the Voice, they substitute the “voices of lying propaganda”
    2. For the Sacred Word, the O.M., they substitute the Word of Death. (We can understand why the Tibetan refuses to impart it; it would immediately be used by well-meaning but ignorant aspirants and disciples.)
    3. For the Sound, they substitute “the Sound of the densest aspect in manifestation—the sound of power in the mineral kingdom”. Because Taurus is the ‘sign of sound’ and because Vulcan rules both Taurus and the mineral kingdom, this would seem to be a Vulcanian word.

33.             The Black Lodge is using very material reflections of the sources of sound used by the White Lodge. They work on the mental, emotional and etheric-physical  planes


 This constitutes an unparalleled condition and creates a unique concentration of the Forces of Good and the forces of evil upon the etheric plane.


34.             We are informed that the etheric plane has become a battle-ground. Good and evil forces are concentrated there. To work with Rule X in the manner prescribed is definitely to work in an area where evil is immediately evident. It is not easy work and it carries its own dangers.


  The task of all groups which are working under the Masters of the Wisdom is to let in the light, utilising those rents which already exist within the Veils of maya.


35.             We are to utilize the rents already made; major and minor. Does this mean that we are not to create rents of our own? Are we capable of doing so, in individual or group formation?

36.             The light of the inner planes, and especially of the soul and spiritual triad, must penetrate the veils and, thus, illuminate the etheric plane. Can we sense the potential of a condition in which the light is more etherically available than usually is the case?


Three major rents within these Veils might here be noted.  They are symbolically referred to in The Bible, though their essential meaning has not been noted or comprehended.


37.             The Bible, which we have been told, is basically a text suited for aspirants and those upon the Probationary Path, relates occult happenings in a symbolic manner.

38.             In our study of occultism we will be increasingly interested in the “essential meaning” of the three major rents.


The first major rent was made by the establishment of the Law of God, and this is portrayed for us symbolically in The Old Testament in the story of Moses.


39.             One gathers that minor rents had been made before this time.

40.             If the “Lawgiver” was Moses, then, according to the usually accepted chronology, Krishna (an earlier incarnation of the Lord Maitreya) lived some one thousand years earlier. Can it be that even so great a soul as Krishna, did not make a major rent within the veils of maya?


  He went up into the Mount of God and there received the Ten Commandments.


41.             We are told that Moses was born in the sign Aries. The imagery here is of the sign Capricorn, the personality sign of the Hebrew race.

It is interesting to note that Mahomet, the founder of the most militant religion, was born in this sign, and legend says that Moses also was born in it; Moses, the lawgiver, and Mahomet, the warrior. (LOH 36)

42.             The symbolism is that of the third initiation.


  This is the expression of divine law as adapted for humanity and as needed in the projection of those forces which will destroy, purify and reorganise.


43.             Law is of the first ray and is received upon the Mount of God.

44.             Let us tabulate that which the forces received are to do:

    1. They are to destroy
    2. They are to purify
    3. They are to reorganize

45.             The forces received are clearly shamballic in nature for from Shamballa come the forces of destruction, purification and organization (cf. R&I 85-86)


 Moses, the Lawgiver, penetrated to one of the halls within the Veils of maya, and there encountered the glory of the Lord.  This was of such a radiance that, as the Old Commentary puts it:


46.             Moses penetrated only into one of the halls—there are three. It may be presumed that Moses penetrated one of the veils in order to reach that particular hall.

47.             That which is to be found within a hall is of a positive nature: in this case, the “glory of the Lord” of great radiance.


"He who entered among the first to penetrate within the veils absorbed the light and knew not how to pass it on.


48.             Light relates to the third aspect of divinity. Although Moses was upon the first ray (as the “Lawgiver”) this first penetration seems to carry the quality of the third ray.

49.             The Old Commentary suggests that, though he could absorb the light, he was unable to pass it on (to those who awaited him at the foot of the mountain).


  Neither he nor they were ready, but the light was there and likewise the two directing eyes.


50.             It would seem that he did not have the skill to communicate the light and they did not have the capacity to receive it.

51.             We read of two eyes, to be understood in relation to the first aspect, because they are directing eyes. (The eyes can be understood in relation to all three of the three major aspects.)

52.             Though he could not wield the light with complete skill, still, it remained with him.


 But only one can use, project and send the light upon its mission.


53.             We are probably not speaking of the third eye or single eye, but of two eyes, one of which is the eye of the soul and the other the eye of the personality.

54.             If this is the case, only the eye of the soul can “project and send the light upon its mission”.


 The other must be blinded, and of this fact the Lawgiver was aware.


55.             The eye of the personality must be blinded.

56.             This thought relates this process of utilization and blinding to the myth and mystery of the Lion and the Unicorn.


2. The Mystery of the Lion and the Unicorn. This secret is preserved for us in the ancient nursery rhyme about the "lion and the unicorn going up to town," and contains in a peculiar way the secret of initiation and the "going up" of the human being to the portal of admittance into the Hierarchy as well as the "mystic raising" of which Masonry holds the key. This deals with the emergence of the consciousness of the initiate (white and one-pointed) and the defeat of the king of beasts (the personality) leading to the triumph of group and world consciousness, of selflessness and illumination over self-consciousness and selfishness. In the true rendition of this ancient myth the king of beasts is blinded and killed by the piercing of his eye and heart by the long horn of the unicorn. (EA 155)


57.             The Unicorn is related to Moses (the initiate) upon the Mount of God. The Lion, “King of Beasts”, is the personality. The blinding of the Lion is related to the blinding of the eye of personality. One can no longer see, think or identify as a personality once one is an initiate who knows the Law.


  He therefore veiled the light, assuming towards this end a fragment of that which he had helped destroy, and so descended from the mountain top, back to the darkness of the earth."


58.             Moses could not convey to the people the entirety of the revelation he experienced. He had to veil it in a measure of illusion (“a fragment of that which he had helped to destroy”) so the people could assimilate it, at least partially.

59.             The Ten Commandments, then, may be considered a kind of ‘veiled revelation’, somewhat wrapped in illusion, somewhat representative of the veils of maya.

60.             Moses experience that which every initiate of the third degree experiences; the initial inability to bring the fullness of the light back to the darkened veils of Earth.


The second, and much the most important rent, was made by the power of the second aspect when the Christ subjected the Master Jesus to the fourth initiation and Their joint influence was triumphant over death.


61.             This is quite an amazing statement.

62.             The second rent correlated to the second ray. Both the Christ and Initiate Jesus (in Their soul nature) were upon the soft-line rays—the Christ upon the second and then Initiate Jesus (now Master Jesus) upon the sixth.

63.             We see that the taking of the fourth initiation was not purely and simply a question of choice on the part of the Master Jesus. He was “subjected” to it by the Christ. It would appear that the power of the Christ’s Will was impressed upon Master Jesus to bring Him through the process.

64.             The Crucifixion and the type of Resurrection which followed it are known to be among the greatest symbols of the conquest of death. We note that it was not only one or the other who conquered death, but that both, together, were responsible for this conquest.

65.             May it be that the resurrection of the body of Master Jesus was at least in part facilitated by the power of the Christ? These are mysteries and we shall not penetrate them at this stage of our unfoldment.

66.             May it be that the Christ represented for the Master Jesus, the Monad in its second aspect. It is the second aspect of the will which brings about destruction at the time of the fourth initiation.


What, therefore, brings about the destruction of the soul body?  The destroying agent is the second aspect of the Will.  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. (R&I 216)


  Then we read [Page 193] that the veil of the Temple was split in twain from the top to the bottom.


67.             The “Temple” in this case is the "Temple of Solomon" which is, symbolically, the causal body. It is a great truism of occultism that the causal body is destroyed at the time of the fourth initiation.

68.             The rending of the veil which the causal body represents must accompany a similar rending on the etheric plane.


 The lawgiver assisted at the first rending as the climax to the third initiation, and there was a somewhat similar process of glorification.


69.             We can consider the first resurrection (not the seventh initiation which is also named, “Resurrection”) as a glorification. The taking of the third initiation is a lesser glorification but “somewhat similar”.

70.             Glorification signifies the release of effulgent light; the light potential of matter is released in this act of destruction. At the fourth initiation, destruction and glorification occur simultaneously.

71.             The third initiation has a number of phases. The phase of which we read in relation to Moses and which revealed to him the “glory of the lord”, was the climax of the third initiation. We will ask if this was the case in relation to Paul of Tarsus.


  A similar event took place at the Transfiguration of the Christ, overshadowing or rather working through the Master Jesus.


72.             Was it the Christ Who was transfigured or the Master Jesus? If the Christ, then it was a higher type of transfiguration of which we will read below in chapter XIV.


4. The two highest planes (the monadic and the logoic) are the planes of transfiguration, from the point of view of the higher initiate.  (R&I 281)


74.             If the Master Jesus, then it was a re-enactment of the transfiguration initiation which He had taken as Jeshua in an earlier incarnation.

75.             The term “overshadowing” is often ambiguous. Just what does it mean? A ‘positioning’ of a great light ‘over the shadow’ which is the personality? Some prefer the term ‘over-lighting’.

76.             Here, however, the matter is simplified. We may think of “overshadowing” as a “working through”.


  But at the triumph over death and through the Great Renunciation or Crucifixion episode, a great and major rending took place.


77.             Jesus (in cooperation with the Christ and before the journey to Jerusalem) experienced or enacted (on a mountain top) something similar to that which Moses experienced. The next great initiation of Jesus (and one which He was truly taking and not simply enacting) was the Crucifixion or Great Renunciation, and at that point a rending process (greater than the rending process which occurred with the illumination of Moses) took place.


  The Law, when rightly kept and interpreted, defines man's attitude upon the mental plane and serves to make a rent in the etheric veil, separating the etheric vehicle in its fourfold aspect from the dense physical form.


78.             Here we have a careful definition of what occurred in the process of rending impelled by the Lawgiver.

79.             Law is related not only to will but to mind. When one thinks of Law one thinks of the atmic plane, the energies of which are related to both will and mind.

80.             The mind is related to the ethers, and the process which occurred upon the mental plane caused a specific effect within the etheric sub-planes.

81.             There is a distinction between the etheric sub-planes and the three gross sub-planes. The recognition and keeping of the Law has a separating effect upon the sevenfold systemic physical plane, separating the fourfold etheric part of that plane from the threefold gross levels.

82.             This is another way of saying that the mind controls the ethers and thus the three sub-planes of the gross physical plane.

83.             Those who are intensely subject to maya have not differentiated between their etheric body and their dense physical body. There is no lawful process of ‘holding-back’ impulsed from the etheric levels (as those levels are governed by the mind).

84.             The initiate can restrain the physical nature because his physical polarization is upon the etheric sub-planes.

85.             We can imagine that the ability to wield the Law upon the physical plane (the third level of the personality, counting from above), is much enhanced at the third initiation.

86.             We can imagine that at the third initiation, the etheric aspect of the physical plane is much empowered.

87.             On what level of the etheric plane did the rent made by Moses let in the light? The Christ and Jesus let in light onto the second level (counting, presumably, from below). When Moses received the Law, was the light let in on the lowest level, the strictly etheric sub-plane?


  The rending of the second veil at the time of the Crucifixion let in light on to the second level of the etheric plane, and a new type of illumination was spread abroad upon the earth.


88.             Can we judge that the level of the etheric plane affected when light was released at the Crucifixion was the second from below, or the super-etheric sub-plane?

89.             It would be natural to assume that the illumination process (although impulsed from above) worked its way through the lower etheric sub-planes before reaching the higher.

90.             The rent produced by Moses gave illumination to humanity but it was conditioned by the first and third rays.

91.             The rent produced by Jesus/Christ was, we may imagine, illumination infused by the principle of love. We can judge that it was related more to Venus, to the Solar Angel, to Love-Wisdom and the second ray.


  Law and Love could now penetrate into the consciousness of humanity in a new and direct manner, as the brain of man became involved through the substance of the etheric counterpart of the physical brain;


92.             There is a physical brain and an etheric brain. When the etheric brain is stimulated through the rending process, the potentialities of the physical brain are also enhanced.

93.             We know that the etheric body is the conduit for many different kinds of energies and forces. If these energies and forces are to express on the gross physical levels, they must first pass through the etheric body.

94.             There are etheric counterparts to Law (Will) and Love, and a reorganization on etheric levels allows the passage.

95.             We are being told that in order for Law and Love to penetrate the consciousness of humanity, the brain (the physical brain) must become involved, which it can by means of stimulation from the etheric counterpart of the physical brain.


 the instinct to self-preservation (one of the lowest aspects of Law) and the tendency to sensitivity (feeling or emotion, one of the lowest forms of Love) could be expressed in a more comprehensive manner.


96.             We are not speaking only of Law and Love per se, but of the expression of relatively low reflections of these two divine aspects.

97.             The instinct for self-preservation is associated with the base of the spine center and the sacral center; the tendency toward sensitivity, feeling and emotion is related to the solar plexus center.

98.             We can imagine that the first ether is most associated with instinct, and the second with the more emotional response. We must, however, bear in mind that all the lower chakras are to be found upon the fourth ether. Naturally, some of them will have resonance with higher chakras on higher ethers—for instance, the solar plexus center on the fourth ether with the heart center on the second ether.

99.             These two rents, made by Moses and Jesus/Christ, release, therefore, not only pure Law and Love into the world, but their lower reflections and thus affected groups of human beings which could not yet respond to the purer, higher energy.


Another rending of the veil, and one of relatively minor importance, took place when Saul of Tarsus saw the glory of the Lord and was changed into Paul the Apostle.


100.         Although Law is connected with the first ray, it is also connected with mind and with the third ray. We remember the energies of the atmic plane in this respect.

101.         The rents made by Moses and Jesus/Christ were of greater importance than the rent made by Saul of Tarsus.

102.         We must remember in studying Paul that He had much of the first ray in his nature, being, we estimate, an individual whose major monadic ray was the first.


The "Kingdom of God suffereth violence and the violent take it by force," or by Will or power.  It is not Will, as we shall know it in the final system but it is Will as known in this system, and it has to be utilised to the uttermost by the evolving Monad in his struggle to control each atomic subplane.  The Monads of power have a much greater struggle, and hence the fact so often apparent that people on what we term the power Ray, have so often a hard time, and are so frequently unlovable.  They have to build in on all the six planes the love aspect, which is not prominent in their development. (TCF 578-579)


103.         Paul, too, like Moses, saw the “glory of the Lord”. There is thus some degree of similarity in the rents made by these two great Sons of God.

104.         If Paul was a Monad of the first ray, it may be that Moses was as well, for there is reason to believe that he was an earlier incarnation of Master Morya.

105.         In the experience of Paul, we are dealing with the phenomenon of “sudden conversion”. From the time Paul saw the “glory of the Lord” he was utterly transformed. His orientation and realization changed entirely. The process of the third initiation had begun. He was no longer Paul the fanatical servant of the Temple, but Paul the Apostle—the servant of Jesus and of the Christ.

106.         We may assume that the Voice which he heard on the Road to Damascus was the voice of the Christ.

 His forward moving and potent directness and sincerity, pushing along "the road to Damascus," forced him to penetrate through one of the separating veils.


107.         When we read of “potent directness and sincerity” we think of the combination of first and sixth rays. The sixth ray may have been his soul ray at the time and the fifth and first rays, his monadic rays (sub and major respectively).

108.         Of which veil are we speaking? DK does not specify, but it may have been one of the veils relating to the esoteric ethers—the subatomic or atomic sub-planes. We will see if we can gather which veil it might have been from consulting any evidence that appears further in the text.

109.         The type of motion associated with the first ray is “progress onward”. This seemed to characterize the attitude of Paul.


 This force, working in Saul, drove him through the veil which prevented vision, and the rent thereby made brought him a new revelation.


110.         The result of penetrating a veil is always vision and revelation. The veils prevent registration of deeper realities.

111.         DK is using very potent words in relation to Paul’s process: “directness”, “pushing”, “drove”. We are getting the picture of a kind of ‘frontal assault’.


  He was, we are told, completely blinded for three days, and this the esoteric records corroborate.


112.         The number three is significant, as we are speaking of the initial processes of the third initiation.

113.         We see that a Master need accept nothing simply because it is occult tradition; He is in a position to verify it for Himself.


 This is a well-known correspondence to the three days in the tomb and one recognised by esotericists;


114.         The three days in the tomb were followed by the blinding light of resurrection.

115.         Were they three full days? This depends upon which tradition is observed.


 it corresponds also to the penetration into the third heaven to which Paul testified later in his life.


116.         Paul spoke of the “third heaven as it veiled the seventh”, (DINA II 274)

117.         There are certain numerological themes of great significance which repeat themselves.


  He realised the nature of the Law, as his later epistles demonstrate;


118.         Again, Paul’s realization accords somewhat with that of Moses. Both were strongly related to the Law.


 he was brought [Page 194] to the feet of the Initiator through the effect of love, and thus he availed himself of the two earlier rents in the veil.


119.         We have read of Paul’s driving forward and of his potent sincerity, yet, withal, the power of love presented him with the opportunity of taking the third initiation.

120.         This idea suggests that his soul ray may indeed have been the sixth, turning eventually into the second. Now, as Master Hilarion, and functioning as a Chohan (and, thus, through the Monad), He exemplifies the fifth ray and to a degree the first (as His book, Light on the Path demonstrates).

121.         At the time of the blinding Paul was not an example of the second ray but of the sixth. Later, in His marvellous descriptions of the energy of love, He demonstrated more and more of the second ray; it was this demonstration (somewhat later) that brought Him to the “feet of the Initiator”. Even today, the Master Hilarion has much to do with stimulating the buddhic energy in humanity.

122.         Again, these thoughts suggest that the blinding on the Road to Damascus represented the beginning of the third initiation process.

123.         Moses, on the other hand, was a first ray soul.

124.         Paul utilized the earlier rents made through Law and Love (i.e., through the first and third rays and through the second).


 Whilst thus reaching out to the light, he wrote that epistle about which so much controversy has raged—The Epistle to the Hebrews.


125.         This statement is evidence that the entirety of the third initiation was not consummated on the Road to Damascus. Paul’s experience with the blinding “glory of the Lord” was not the same as that of Moses (which occurred at the climax to the third initiation).

126.         The reaching out to the light was still part of the third initiation process; the climaxing part could, therefore, not have occurred earlier.


  In it the results of the rending of the third veil provide the keynote and express the first and highest aspect, as the two earlier rents lead to the revelation of the third and second divine qualities.


127.         Here we have a definite statement about which veils are involved.

128.         Even though Moses was actuated by the first ray and rent the first veil, the quality of divinity involved in his great act of illumination was the third.

129.         The quality represented by the Christ’s rending was obviously the second.

130.         The rending for which Paul carried responsibility was characterized by the first divine quality.

131.         Paul rent the third veil, which we may propose as the veil associated with the sub-atomic sub-plane of the systemic etheric plane.

132.         Moses and Paul are both involved in some manner with the numbers one and three. Christ and Jesus working together were involved with the numbers two and six.

133.         When rending occurs divine quality is revealed. This is to be remembered.


  This first aspect is seen as synthesis, as the Communion of Saints, and as related to the Lord of the World, Melchizedek.


134.         DK gives some important associations related to the first aspect and the first ray.

135.         The rent provided by Paul contributed to the eventual impact of the Divine Will. The influence of this great Being (Melchizedek/Sanat Kumara) is only now beginning to make itself more consciously felt through the three recent shamballic impacts.

136.         We can imagine that Paul’s rending is presently of value in relation to these impacts.


  Read that epistle in the light of these remarks, and note how a great initiate endeavoured to reveal some facts, inherent in the will or power aspect.


137.         DK is telling us that Epistle to the Hebrews (in the writing of which Paul was reaching out towards the light) carries revelation concerning the first aspect of divinity and the Lord of the World, Sanat Kumara.

138.         If Paul was in process of taking the third initiation and if the Monad is revealed at the third degree, and if His Monad was on the first ray, we can see why this initiation would, for Him, involve the revelation of the will or power aspect.


 These were, however, far beyond the ken of the disciples and aspirants of the time, but can today form a true part of the realisation of humanity.


139.         It is often the fate of great initiates to be misunderstood by those with whom they must, per force, most closely relate.

140.         It has, it seems, taken some two thousand years before humanity was ready to receive and understand the revelation accorded to Paul at that time.


  Law, Love, Union or Synthesis—all these great energies have seeped into the human consciousness and now provide the platform upon which the new civilisation can be founded, the new approach to God be taken, and new human relations be implemented.


141.         We have read that Paul (now the Master Hilarion) is much involved in the promotion of the buddhic energy.


The Master Hilarion will also come forth, and become a focal point of buddhic energy in the vast spiritualistic movement,…(TCF 759)


142.         In this we can understand His relationship to Union or Synthesis.

143.         When we consider the idea of “Presented Attributes” as discussed in Esoteric Psychology Vol. II, we can see that the rending of the veils is related to such a presentation. Without the rending the attributes could not “get through” and be recognized by humanity.


Three great rents, therefore, now exist, as well as numerous smaller and less important ones, to which no reference has been or need be made.


144.         Probably these lesser rents are made by initiates of lesser degree.

145.         One wonders whether the work of Einstein and the third and fifth ray Ashrams working in the scientific field were responsible for creating a rent. After all, a “death blow to materialism” has been struck through the release of atomic energy. The atom bomb, we are told, had a huge and beneficently destructive effect upon the etheric levels.


  Three great Sons of God at the moment of initiation made a major contribution to the human consciousness through their determined will-to-law, will-to-love and will-to-synthesis.


146.         Here is an important synthesis of the achievements of Moses, Jesus/Christ and St. Paul.

147.         We should note that the rents are made at a moment of initiation. We have been speculating that the third initiation of Paul required time for completion—assimilation and consolidation. The love that brought Him to the “feet of the Initiator” needed time to demonstrate.

148.         The rents are a great contribution to humanity. Here we see how acts of destruction can be acts of elevation—essentially constructive.

149.         If we wish to know what actuated these great Sons of God, we are told:

    1. Moses—the will-to-law
    2. Christ—the will-to-love
    3. St. Paul—the will-to-synthesis

150.         There is a connection between St. Paul and Plato, for both were involved with the will-to-synthesis (though Plato’s achievement was in relation to the realm of ideas).


  Mankind was thereby aided to move forward more easily along the "lighted Way," to pass through the halls of maya, aided by the light pouring through the rents made in the separating veils by perfected divine Men at the very moment of Their triumph.


151.         Here DK speaks of humanity’s progress facilitated by the initiatory acts of these great Sons of God.

152.         We note that DK speaks here of the “halls of maya” rather than the “veils of maya”. We are still entertaining the thought that the halls confer a positive energy on the one who has managed to penetrate the veils concealing them.

153.         Those who rent the veils are called “perfected divine Men”. The Christ was surely so at the moment He rent the “veil of the Temple from the top to the bottom”, but Moses and Paul were, it would seem, not yet perfected, though now They are.

154.         Needless to say, all perfection is relative.


  A fourth great rent still remains to be made as a result of the energies released and the gained good which the three earlier rents have made possible.  This fourth major rent will be made by humanity itself, standing with "massed intent," focussed through the groups which are externalisations of the Ashrams of the Masters.  It will therefore be made at the time that the Hierarchy takes physical shape upon the earth again.


155.         This is a statement full of promise. It relates to the fourth veil, and will be made by the fourth kingdom, humanity, at a time when the fourth ray is more fully in incarnation than it is now.

156.         Humanity will probably be led in this act of rending by the New Group of World Servers, who by then should be in a powerful position to assist. This group is ruled very much by the fourth ray in relation to the fourth ray sign Taurus—the sign (the “Mother of Illumination”) which can contribute mightily to the letting in of the light.

157.         We see that this fourth rending process will require that the Ashrams of the Masters be externalized through representative groups. The rending cannot occur, therefore, until the Hierarchy has externalized.

158.         It seems likely that by that time the planet Vulcan (the planet of spiritual will and the esoteric and hierarchical ruler of Taurus) will have been discovered and will be utilized by humanity and the externalized Ashrams to accomplish their task.

159.         This final act may well concern the atomic sub-plane of the systemic physical plane and, hence, the first ether, which we have often presumed to be ruled by Vulcan.

160.         We have assumed that the three rents past and the one to come are achieved in ascending order, starting from the lowest ether and lowest veil. This cannot be concluded with certainty, however, and we will examine the evidence.

[Page 195]

Bear in mind the symbolical nature of this teaching.


161.         The Tibetan tries to prevent us from becoming too literal, so great is the materializing (and hence, illusive) tendency of the human mind.


 The veils are not actually existing veils in the usual sense of that term.  They are in the nature of opposing forces and energies which act as inhibitory factors to the aspirant as he seeks to make progress, and to the entire human family as it moves onward upon the Path of Evolution.


162.         Here we are told what the veils actually are. This may help us visualize them in a more accurate manner.

163.         The veils are inhibitory. They are “opposing forces and energies” and in that respect bear some resemblance to the “Door of Initiation”, which also inhibits the forward progress of the candidate unless he can present himself in the proper vibratory condition.

164.         The veils, however, (so it would seem) were, at least in part, deliberately constructed as inhibitory forces by those who wished to thwart human progress. Add to this deliberatively negative process the ongoing ‘creative power of human ignorance’ and we can see that early humanity, itself, contributed greatly to the problem and, as humanity has evolved in intelligence and activity, the veils have, unfortunately, been strengthened.

165.         The veils are so effective in promoting inhibited progress because they are largely undetected. We live within them so completely that we do not even notice them, until they are rent, lifted or destroyed.


 They are not basically related to consciousness at all, for in the majority of cases these veils "lie on the earthward side of being and not upon the side of light";


166.         Is this a hint concerning where we can find the veil relative to the sub-plane to which it is related and relative to the hall into which it admits.

167.         Curiously, some veils, it would seem lie upon the side of the light, otherwise DK would not have spoken of “the majority of cases”.

168.         It will not be easy to speak conclusively of the ‘position’ of a veil relative to the sub-plane to which it pertains. To do so would lead to excessive concretization and, further, there is no way, at this time, to confirm such a ‘position’.

169.         Later in the text of this chapter, greater veils will be discussed—those which do not pertain to the systemic ethers but may be more related to the cosmic ethers.

170.         The veils are related to the third or activity aspect and not to the second aspect. But, once they are destroyed, their destruction contributes to the augmentation of the consciousness aspect.

171.         When DK speaks of a “majority of cases” is He confining Himself to a consideration of the veils related to the systemic ethers or is He including the veils related to the cosmic ethers? We must remain alert for the answer.

172.         It would seem that a veil could inhibit penetration from either ‘below’ or above. Those working their way ‘up’ from below could meet a veil before penetrating to a hall.

173.         Those working from ‘above’ and attempting to introduce a superior energy into the etheric levels, could meet an inhibitory veil (‘positioned’, as it were, on the side of the light) which would prevent the higher energy from reaching the etheric level into which it was meant to be introduced.


they are essentially physical forces, and although they are the result of man's own effort and activity down the ages, they are largely unrealised, unseen obstacles to his progress.


174.         Here we have the confirmation that the veils are not natural structures but are man-made; in fact, they may be made by those men whose deliberate purpose was obstruction. The ignorance of man only strengthened that which had been more deliberately constructed by members of the Black Lodge.

175.         Do we detect the veils? Do we realize the nature of that which inhibits us from full realization and progress? Each can assess the nature of his own imprisonment.


  They constitute the lowest concentration of forces precipitated from levels of activity other and higher than the physical, as you understand physical substance.  


176.         The veils, in fact, are a precipitation. It would seem that they are precipitations from the astral and lower mental levels of the eighteen lower sub-planes.

177.         When glamor began to affect the astral nature and illusion the mental, conditions were ripe for this precipitation.

178.         It can be questioned whether these veils really existed during Lemurian times when life was, relatively, simpler, and kama-manasic focussing had not yet begun.


If one might use a phrase which, even if true, is misleading, they lie between the subtle inner man, mental and astral, and his physical brain.


179.         This is the confirmation of that which has been proposed above.

180.         The veils separate the subtle inner man from his outer expression on the gross physical plane.

181.         We can see that without the veils, the etheric body would offer far less resistance to the expression of the astral-mental fields. The human being on the outer plane would understand his own subtle nature in his normal waking consciousness. This is not now the case. What we are as subtle beings is far from fully understood in our waking, personality consciousness.


  They are that which prevents brain registration of the world of causes and of meaning.


182.         In general the veils prevent registration. Not only do they prevent the subtle inner man (focussed astrally and mentally) from “getting through”; they also inhibit the subjective man. The subjective man is the soul who lives in the world of causes and of meaning.

183.         There is a difference between the ‘subtle world’ and the ‘subjective world’.


  This inner world can be emotional or mental in its focus and in its force precipitation on to the etheric plane.  It can be the fused result of personality integration and be a combination of energies; or it can be dominated by the effects of soul energy.


184.         DK is clarifying what is meant by the inner world which precipitates onto the etheric planes. Let us tabulate:

    1. The inner world can be emotional in its focus and force precipitation
    2. The inner world can be mental in its focus and force precipitation
    3. The inner world can be a combination of energies as will be found in the integrated personality. This personality combination also has its force precipitation with the ethers
    4. The inner world can be of the soul and its precipitation also reaches, or is intended to reach, the etheric body

185.         To each of us the inner world means something different depending upon our degree of spiritual cultivation.

186.         The point to remember is that this inner world is inhibited from full physical plane expression by the obstructiveness of the veils of maya. The force precipitation of these inner worlds cannot find full expression because of the opposing forces of the veils.


 These, if evoked, can penetrate occultly and drive out or break down and through the separating veiling forces, thus producing coordination eventually between soul and brain.


187.         What does the Tibetan mean by “these”? Does He mean all of the types of force just mentioned or particularly the forces of the soul?

188.         It would seem that we are speaking, perhaps of all, but principally of the invocation of soul energy which can

    1. Drive out the separating veiling forces
    2. Break down the separating veiling forces
    3. Break through the separating veiling forces

189.         When this driving out, this breaking “down and through” is accomplished, then soul and brain can be coordinated via the mind.

190.         This will mean a much fuller soul infusion and the true integration of the soul and personality.

191.         The destructive work here discussed is a prerequisite to the process of personality integration, and soul infusion.


These veils are as curtains over the windows of vision.


192.         DK speaks in symbolic terms.

193.         The third initiation seems to be the point at which major rending begins. The third initiation is associated with vision and light, and, thus, with Venus and Vulcan.

194.         When the third initiation comes, spiritual vision emerges and the process of destroying the veils begins in earnest.


 They prevent realisation of that which lies beyond the room or area of average or mediocre experience, and they prevent the light from penetrating.


195.         From what is said here, many or most of us dwell within the confines of “mediocre experience”. Something far greater is possible and the utilization of the offered techniques (especially in group form) can contribute to a new access to the light. The “glory of the Lord” can be seen.


The work of the three Sons of God referred to above is not concerned with the rending of the veils of their own interior life and forces, thus bringing about soul contact unimpeded and clear, or with the illumination of experience upon the physical plane.  That had long ago been effected in these special and individual cases.


196.         This is interesting. Certainly the Christ had long before achieved the third initiation—in Atlantean days, and Jesus had achieved as the priest, Jeshua.

197.         However, Moses (it would seem) had not achieved the third degree before his experience on the Mount of God, nor had Paul before his experience on the Road to Damascus began, in earnest, the process of the third degree.

198.         It could, therefore, be said that neither Moses or Paul had achieved “soul contact unimpeded and clear” before the rending occurred.

199.         So this statement of the Tibetan (at least with regard to Moses and Paul) is somewhat enigmatical.

200.         All of them, however, were thinking in impersonal terms and were not involved with personal spirituality, per se.


  Their service was rendered to humanity and They made rents in the veils which separated mankind as a whole from the higher spiritual [Page 196] experience and from registration of the fact of the existence of the Hierarchy.


201.         The three were (and are) powerful Initiates who did not work for themselves. The scope of their thought was such that they had an effect upon great veils and not microcosmic veils.

202.         The rending in each of these cases was a service to humanity.

203.         We learn here that unless such veils are rent, the existence of the Hierarchy is not realized as a fact.

204.         This fact was borne out especially in the life of Paul, who acknowledged the Christ (Head of the Hierarchy) as a reality after His experience on the Road to Damascus. The Voice which said: “Paul, Paul, Why persecuteth thou Me?” was the voice of a Member of the Hierarchy. Was it the Voice of Jesus? Or was it, more probably, the Voice of the Christ?


 Theirs was a universal service,


205.         A global, pan-human service.


 and made possible further human progress, for until some greater measure of light had been let in it was not possible for man to see and grasp the necessity to destroy the obstacles to light. 


206.         “In that light we shall see light.” ‘Through that light, we shall see the barriers to further light.’

207.         Humanity was so blinded that it did not realize it was blinded. Much the same condition exists today, but the light is rapidly flowing in and we are beginning to realize the depth of our ignorance.

208.         The period in which there rents were made was from approximately four thousand years ago to approximately two thousand years ago. A great cycle of 250,000 was coming to an end, and an entirely new dispensation was on its way. Today, we are consciously reaping the benefit of those great acts of beneficent destruction performed on behalf of the entire human race.


The veils remain unperceived by the average aspirant until some light appears through the rents in the "curtain of impediment."


209.         What was true of humanity then continues to be true of the average aspirant today.

210.         We need a small sufficiency of light to detect the darkness in which we continually live.


The glory of the Christ and the uniqueness of His accomplishment lies in the fact that He was the first to bring about the rending of the veils from "the top to the bottom."


211.         It would seem that the Christ rent not only the second ether, but, in away, all of them.

212.         The destruction of the veil which the causal body represents coincided with the destruction of the etheric veils which prevented soul energy from reaching human consciousness on the physical plane.

213.         The thought of “from the top to bottom” may suggest “from the highest to the lowest ether”.


 This He could do because He acted as the World Saviour, outside and independent of humanity;


214.         Therefore, the Christ was not limited in His power to rend as were those lesser initiates, Moses and Paul, who still acted as human beings, within the fourth kingdom.

215.         The Christ, as a sixth degree initiate when the rending occurred, was no longer a “man” per se.


He was free from the aura of the human family


216.         As a Chohan and as the Head of the Hierarchy, even at that time, He was naturally free from the aura of the human family.


 and—again quoting the Old Commentary, as far as it is possible to translate these archaic terms:


217.         The Tibetan, a great poet as well as great occultist, does as well as He can, translating from ancient ideographic languages much more suited to convey the idea.


"From above He worked and from the further side issued the force which tore its way into the separating forces,


218.         The Christ did not work from within the veils, but from those higher worlds where He was focussed as World Saviour and Head of the Hierarchy.

219.         The rending seems (from the language used) an act of violence.


 driving them in a threefold direction, from the point which is the highest, to the right and to the left, thus letting in that streaming force which resolved itself as light, as love, as lifting energy.


220.         We are presented with a triangle of destruction. The work occurs from the point which is the highest and the result is a division of the obstructing forces to the right and to the left.

221.         It would seem that three different kinds of electricity are involved, and that, through the rending process, the ‘electrical integrity’ of the opposing forces is being shattered.

222.         When the coherence of that which is obstructive is destroyed, then light, love and uplift can enter.

223.         What is the “threefold direction” in which the now disintegrated forces are driven? Could the disruption of ‘electrical integrity’ involve the three types of electrical polarization—positive, negative and neutral (all particles returning to their appropriate reservoir)?

224.         In this context, the energy of “uplift” can be associated with the first ray.

225.         We begin to realize that before these major rendings, humanity was suffocating.


  Thus worked the One for Whom all men must wait.


226.         The Old Commentary speaks of the Christ—“the Desire of all Nations”.


 He is as man, but works not as a man.


227.         He is a man only from one perspective. As a Chohan, He has transcended the confines of the human race.


  He works as light divine, as energy supreme and as the Saviour of the world of men."


228.         Let us tabulate the three ways that He, the Christ, works:

    1. As light divine
    2. As energy supreme
    3. And as the Saviour of the world of men

229.         We can see from the manner in which He works, that the three aspects of divinity are represented:

    1. Light divine—the third aspect
    2. Energy supreme—the first aspect
    3. Saviour of the world of men—the second aspect.


Let me again quote from the same source and give you the ancient names of the veils:


230.         The following description is most important and may help us to distinguish and understand the veils more fully.


"Next to the earthly plane is found the Veil of Impulsion and then the Hall of Concentration.


231.         When we compare the nature of the veils and the halls, I think we will see the veils as obstructive forces and the halls as characterized by positive qualities which are, it seems, remedies to the obstructive qualities of the veils.

232.         What might be the nature of the Veil of Impulsion? The name suggests chaotic action caused by acting on impulse rather than on the basis of clear thought. The influence of this veil could be to disorganize patterns on the physical plane due to inadequate planning and acting without foresight.

233.         When the Veil of Impulsion is penetrated it leads to the Hall of Concentration. We know that when the mind is concentrated, unruly forces are restrained and controlled. From this Hall comes the ability to direct physical plane processes in an order and planned manner.

234.         How do the “courts” fit into the picture? We cannot be sure. We can hypothesize that the courts lead into the halls, serving as antechambers. When the veils are damaged, refuse is found within the courts, which must then be cleansed.

235.         With regard to the positioning of the veils (whether on the earthward side of the etheric sub-plane or the side of light), this section from the old commentary indicates that the first veil (the Veil of Impulsion) is on the earthward side, “next to the earthly plane”.


  To that succeeds the Veil of Distortion, related to the world of glamour as impulsion is to force.


236.         The second veil, presumably working from below to above, is the Veil of Distortion. This veil is formed by precipitated force from the astral plane. Astral force precipitated upon the etheric plane becomes etheric force of a certain kind responsive to astral conditions.

237.         It would seem that the Veil of Impulsion is responsive to etheric force, per se and that the Veil of Distortion is responsive to that type of etheric force which is a precipitation from the world or glamour or which is most responsive to the world of glamour.

238.         If the veils are to respond to forces of the three lower planes (dense physical/etheric, astral and lower mental) it would seem they do so through or by means of precipitated energies of an etheric nature (i.e., precipitated from the levels of these three planes onto the etheric sub-planes).

239.         The principle behind this thought is that matter of a given plane (plane “a”) cannot actually exist on another plane (plane “b”) but can only be represented by a type of matter of that other plane (plane “b” which is resonant to the matter of the given plane (plane “a”).

240.         Can that which is ‘below’ influence that which is ‘above’? It would seem so. Interplay is reciprocal and circulates influentially within the triangle of personality (or the quaternary—depending on the perspective).


  Beyond that veil is found the Hall of Choice.


241.         Again, another hall characterized by a positive activity.

242.         If concentration serves as a corrective to impulsion, does choice serve as a corrective to glamor? Right choice certainly would.

243.         The factor of choice suggests a deliberate, mental approach and a refusal to be carried away by glamorous magnetisms.

244.         Saturn is the rule of Libra, the sign of proportion. Distortion is the very opposite of proportion; from the Hall of Choice, distortions can be objectively assessed and steps deliberately taken to restore proportion, which is another way of saying steps can be taken to put an end to glamour.

245.         Thus far, from one point of view, we have proceeded through the etheric and super-etheric planes, noted the conditions which obstruct their right use (the Veil of Impulsion and the Veil of Distortion) and, also noted the energies (concentration and choice) which will contribute to their right use.


  And then we find another veil, the Veil of Separation, and beyond it lies the Hall of Blinded Men—blinded by light but facing towards the final veil, the Veil of Aspiration.  Four veils, three halls and many men."


246.         The third veil we may hypothesize relates to the third etheric sub-plane (counting, as we have been doing, from below).

247.         The Veil is Separation is, it would seem, related to the world of illusion just as the Veil of Distortion is related to the world of glamour. Illusion is based upon the misperception which appears to reveal separation where none really exists.

248.         Thus far we have the Veil of Impulsion related, in general, to the etheric sub-planes, per se and to generic, mayavic conditions on those sub-planes; the Veil of Distortion related to the astral sub-planes, per se, and to glamorous conditions on those sub-planes; then the Veil of Separation related to the lower mental sub-planes, per se, and to illusory conditions which exist on those sub-planes.

249.         While it is perfectly obvious that concentration and choice are necessary functions of a positive nature when compared to the qualities of the first two veils, can we say we note a positive quality in the “Hall of Blinded Men”?

250.         Much depends on what we mean by “blinded”. If such men are blinded to the illusion of separation and are participating in a state “hiding all difference” and “blotting out all form”, then we can understand the term “blinded” in a positive light.

251.         Two of the three Sons of God who produced the major rents saw the “glory of the Lord”. We may presume that this glory is blinding. It certainly was in the case of Paul. We cannot be sure of the effect which that “glory” had on the sight of Moses.

252.         When one is blinded to all separation (the quality of the Veil of Separation) one has gone far towards the overcoming of illusion. The initial stages of this blinding may be (as in the case of Paul) a literal blinding. Perhaps some activation within this third hall causes those physical symptoms.

253.         It may be wise to correlate this third hall with the third initiation and the Veil of Separation as that which serves as an inhibitor to the successful completion of this initiation.

254.         The initiate of the third degree enters not only the blinding light (related to Vulcan) but the “supernal light”, related as well to Venus. Great experiences of light seem to accompany this initiation and probably accompany access to the third hall as well.

255.         The final veil is the Veil of Aspiration. Is the condition of aspiration here found soul induced? Does this veil serve as some sort of obstruction for those who are approaching the fourth initiation?

256.         At the fourth degree the first or atomic ether is mastered, and it would seem that this Veil is related to the fourth ether and to a more direct access to the astral plane.

257.         It seems necessary to relate these veils to the etheric webs which must be penetrated if there is to be continuity of consciousness. The webs, of course, are legitimate structures and the veils are not, but they both serve to prevent access to a higher vibrational dimension.

258.         If we attempt to correlate the veils and halls to the etheric sub-planes in an anatomical manner, we run into some problems. The four veils each must relate to the four etheric sub-planes, but what of the three halls? Do they relate to transitional states between the veils? Or do they relate to the etheric sub-planes themselves. If so, we are one hall short!

259.         Could we call the halls, ‘positions of control’ in relation to a particular etheric sub-plane and the veil correlated with it? If so, then the Hall of Concentration would be a ‘position of control’ in relation to the Veil of Impulsion and the etheric sub-plane; the Hall of Choice in relation to the Veil of Distortion and the super-etheric sub-plane; the Hall of Blinded Men in relation to the Veil of Separation and the sub-atomic etheric sub-plane; and some Hall, not named, would be the ‘position of control’ in relation to the Veil of Aspiration and the atomic etheric sub-plane.


I will leave you to make due application of this paragraph [Page 197] of stated truth and of condensed realisation.


260.         DK is not telling us how to work out the meaning of the condensed truth which He has presented. Thus, many methods of interpretation may appear.

261.         He says the paragraph is one of “condensed realization”. The word “condensed” is close to “precipitated” and something may be meant by this similarity.

262.         On the other hand, realizations capable of great expansion are greatly condensed in this paragraph and are presented in the most succinct manner. It is our task to understand these condensations and to elaborate them.

263.         Our impression is that, although the work of the Christ/Jesus related specifically to the second veil, the Veil of Distortion, and although His work may have contributed much to the revelation of glamour upon the astral plane, the Christ’s work was broader, and was, effectively, an attack upon all the veils, permitting those who benefited from it the virtues of concentration, choice and occult blindness.

264.         With which veils may we connect the work of Moses and St. Paul?

265.         From what has been said, Moses was involved with an attack upon the first veil. We can understand this by thinking of the Law as a method of reducing the chaos of impulsiveness. Law brings action under regulation and order—just the opposite of what unregulated impulsion produces.

266.         Moses exemplified the “will-to-law” which would certainly be a regulatory force upon the Veil of Impulsion. What was the nature of the concentration he experienced to receive the Law and bring it down from the mountaintop?

267.         Yet, Moses, too, saw the “glory of the Lord” and so, may have known something of the Veil of Separation and of the blinding effect characteristic of the Hall of Blinded men—a hall and veil connected with the third initiation which Moses was taking.

268.         In the Tibetan’s description, Paul is connected with the Hall of Blinded Men and the Veil of Separation. His “will-to-synthesis” would certainly be a force adequate to overcome the illusion of separation.

269.         He may have passed through the rents earlier made in order to reach a position from which he could attack the Veil of Separation. We are told he availed himself of the first and second rents. His attack, however, was at first somewhat unconscious. Later he deliberately reached out towards greater light, presumably as the process of the third degree moved towards its climax through the power of love.

270.         In a way, there may be evidence that Moses (Saturn in a way) did not move through the Veil of Separation. The Ten Commandments which he offered to humanity had within them much that was still separative and illusory. The overcoming of the lower Saturnian ego is not suggested in these Commandments. Mount Sinai is the Mount of the Moon and in another respect, the Mount of Saturn (a major planet of separation).

271.         We must not use the concrete mind to become too systematic in relation to naming the veils and correlating the nature of those veils with those who penetrated them. As Master DK says, the veils are always changing under the impact of different energies. Yet, I think we have gathered at least a somewhat clearer idea of their nature, the manner in which they obstruct the light and human progress, and the manner in which the energy of these veils can be overcome.


  I would remind you that concentration is one thing to the aspirant, and a very different thing to the initiate, and that the choices made by the initiate resemble not those made by the disciple.


272.         DK is attempting to give a higher meaning to concentration and choice as the ‘rending initiates’ experience them. Lesser individuals would experience concentration and choice in a very different manner.

273.         For the initiate, it is the soul that concentrates and chooses and not the personality consciousness. As each of the ‘renders’ was achieving at least the third initiation, the soul was in charge.


 The blinding force referred to can range all the way from the deep spiritual darkness in which the average man moves, through the blindness of which Saul of Tarsus was the exponent, up to that condition which overwhelms the highest Initiate as He awaits entrance into the Council Chamber of the Lord.


274.         To preserve a sense of proportion, DK tells of three kinds of blindness. The blindness of Saul of Tarsus was not the most spiritual of the types mentioned:

    1. The blindness of deep spiritual darkness, pertaining to the average man
    2. The blindness of Saul of Tarsus, presumably in the Hall of Blinded Men, and relating to the third initiation. Note the word “exponent”. This term makes it seem as if blindness can be wielded.
    3. The blindness of the Master or Chohan as He awaits entrance into the Council Chamber of the Lord. It would seem that before ever access of a much greater light, blindness is a natural condition.


Blindness is a prelude to initiation of no matter what degree.


275.         This fact has been preserved for us in the initiatory rites of ancient and modern fraternal orders. The eye (given its present degree of sensitivity) cannot assimilate that which demands a much greater sensitivity. The eye goes blind in the face higher vibratory conditions.


 It is only at the last and highest initiation that the "tendency to blindness" comes to a complete end.


276.         Which initiation is meant? The seventh? The seventh is a truly solar initiation in which the presence of the Solar Logos plays a significant role.

277.         Or is the ninth initiation (the Initiation of Refusal) indicated? In this initiation all illusions of the cosmic physical plane are seen through.


  In the early stages of evolution, blindness is natural, innate, unavoidable and impenetrable.  For ages man walks in the dark.


278.         In fact there was a stage when early man had not even developed eyes—we are told in books about the primeval history of our planet.


 Then comes the stage wherein this normal blindness is a protection, but has also entered a phase wherein it can be overcome.


279.         Blindness begins to be recognized as such. It becomes known as an obstacle to progress, and steps are taken to overcome it.


 Technically speaking, the blindness to which I have referred is something different.  From the moment when a human being catches the first, faint glimpse of the "something other" and sees himself in juxtaposition to that dimly sensed, distant reality, the blindness with which I have dealt is something imposed by the soul upon the hastening aspirant, so that the lessons of conscious experience, of discipleship, and later of initiation may be correctly assimilated and expressed; by its means, the hurrying seeker is defended from making too rapid and superficial progress.  


280.         We are speaking of “occult blindness”. It is a veiling process imposed by the soul. This is different from the mending of the veils engineered by the Black Lodge. They attempt to prevent fully capable individuals from breaking through into greater light, even when such individuals are ready to do so.

281.         The blindness imposed by the soul is a guarantee of the assimilation of newly acquired faculty. This blindness of part of the sanctioned processes of super-nature, ensuring that the natural world will make secure rather than superficial progress.

282.         Certain words stand out in this description: “hastening”, “hurrying”, “too rapid”, “superficial”.

283.         This type of soul-induce blindness is a ‘spiritual restraint’ upon an overly eager personality. It is confinement to a field of necessary assimilation.


It is depth and a profound "rootedness" (if I may coin such a word) for which the inner Teacher and later the Master looks, and "occult blindness," its need, its wise handling and its final elimination are part of the curriculum imposed upon the candidate.


284.         Master DK continues to elaborate the thought. If depth and a profound “rootedness” are to be achieved, the soul must restrain the hastening personality.

285.         Of course, at one point of development, occult blindness will be recognized by the one whom it has restrained. By then, he will understand the reason why the soul has applied it. Eventually, it will have to be eliminated (for it is desired that the mature disciple may enter fully into the available light), but how is this to be done? By following the methods of wise training laid down over the Ages. By following the sanctioned methods of progress (whether anciently or newly sanctioned) and doing so in a steady manner characteristic of one who is deeply rooted in spirituality.

286.         The methods of overcoming blindness have been given; one will simply need great patience in the overcoming.


  This truth is recognised, though not truly interpreted, by the Masonic Fraternity.  In one of the most important and highest initiations, the candidate enters with unblinded eyes and no hoodwink is applied.  Then, halfway through the ceremony, he is blinded, and in that condition passes through the terrific tests, symbolic of a certain high stage upon the Path.


287.         Masons will know to which initiation this applies. The following statements may prove useful for consideration:


Forget not that the aspirant to the Mysteries proceeds blindly in the early stages; only after the third initiation do the scales fall from his eyes. Therefore, follow obediently (though voluntarily) my requests as I endeavour to teach you the ancient rules. (DINA II 126)


Think not that this indicates the fourth initiation, the Crucifixion. That initiation has to be faced clear-eyed, free from glamour, with a heart full of love and a mind released from all criticism. For this, the second initiation prepares the disciple. (DINA II 527)

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Blindness is therefore, esoterically speaking, the place of learning and is related to the eye, throat and heart doctrine.


288.         We must reflect upon blindness as the place of learning”.

289.         How shall we assign rays to these three doctrines? The third ray correlates with the throat. We could argue either way for the doctrine of the eye and of the heart in relation to the first and second rays.

290.         Ultimately, the Spirit, or first aspect, is seated in the heart.


  It is not related to the dim vision, the sensing of half truths and the gropings of the aspirant in the process of learning about himself, or as he visions the goal and seeks to walk the Path.  That is a familiar condition and one to which all beginners are subjected and which they cannot avoid for it is inherent in their natures.


291.         DK seeks to elevate the concept of blindness; it is not what our usual misconceptions would indicate.

292.         The aspirant is hastening, yet, the soul is not forcing confinement to the field of learning in the same way as when the disciple is upon the Fixed Cross. Fixity ensures the learning of the necessary lessons and so does blindness—“occult blindness”, specifically.

293.         The earlier kind of blindness arises from the inadequacy of the form. Not so with “occult blindness”


  Occult blindness is spiritually induced and "blacks out" the glory and the promised attainment and reward.


294.         “Occult blindness” is of the nature of a deliberate veiling induced by the soul. It is a creating of an impenetrable energy field which ‘blacks out promised glory’. Of course, it is not easily detected, but may be felt simply as an inability to penetrate.


  The disciple is thrown back upon himself.  All he can see is his problem, his tiny field of experience, and his—to him—feeble and limited equipment.  It is to this stage that the prophet Isaiah refers when he speaks of giving to the struggling aspirant "the treasures of darkness."


295.         The Buddha would celebrate this type of blindness and its purpose, as He constantly called for the Self-reliance of the disciple.

296.         “Occult blindness”, we can see, contributes not only to Self-reliance but to humility. It counteracts the tendency to spiritual inflation.

297.         One thinks of Virgo and the “service of the immediately present”. (EA 258)

298.         The “treasures of darkness” are the treasures of enforced assimilation.


 The beauty of the immediate, the glory of the present opportunity and the need to focus upon the task and service of the moment are the rewards of moving forward into the apparently impenetrable darkness.


299.         We note that the words “immediate” and “present” are included in this section.

300.         Faith will be required to move into the impenetrable darkness.

301.         Let us tabulate the rewards of working under the curriculum of “occult blindness”:

    1. The beauty of the immediate
    2. The glory of the present opportunity
    3. The need to focus upon the task and service of the moment

302.         We can see how “occult blindness” is related to the cultivation of appreciation, a Venusian soul quality. Mars hastens; Venus appreciates and assimilates.

303.         DK has described blindness as it affects the aspirant and disciple.


  For the initiate, this blindness is still more esoteric; there remains for him absolutely no light whatsoever—no earth light nor any light within the three worlds at all.  There is only blackness.  To this the mystic has given the name "the dark night of the soul."


304.         DK addresses blindness as it affects the initiate. All light is eliminated, at least all light within the three worlds.

305.         If we look carefully at what is written above, we will see that that which vanishes is “earth light” and the light of the three worlds.

306.         It is as if the initiate is forced to “look above” if there is to be any light whatsoever.

307.         The term made famous in the annals of mysticism—“the dark night of the soul”—is mentioned in relation to this type of blindness.


  The true dark night (of which the mystic's dark night is only a dim reflection, to speak paradoxically) marks a very exalted state of Being and stage of development.


308.         DK continues to speak of higher states. The mystic’s “dark night” is not the same as the “dark night” of the high initiate.

309.         The true “dark night” pertains to beings of the rank of the Christ.


 It was into the blackness and darkness that Christ penetrated as He overshadowed one of His Masters, the Master Jesus upon the Cross.  This will strike a new note for many, and can only now be revealed.


310.         The thought presented is unusual. We tend to look at the spiritual processes which concern us most intimately. The Masters and Chohans, too, are faced with demanding developmental processes. The Christ was so faced.

311.         What may have been the blackness and darkness into which the Christ penetrated as He overshadowed Master Jesus on the Cross? We will attempt to understand this blackness in relation to the four greater veils enumerated below.

312.         Of one thing we can be sure: that type of blackness was the prelude to a light intense beyond our imagining.


  It is concerned with the facility with which a Master participates in the experience, subjectively realised, of the disciples whom He has prepared for initiation.


313.         Was the Christ penetrating into a blackness which faced the Master Jesus, or into a blackness occluding the nature of Divine Will (to which He, the Christ, was beginning to relate)?

314.         Does the Master assist His disciples to penetrate into the blackness which faces them?

315.         Such penetration (on behalf of the lesser disciple) would be a great act of ‘beneficent participation’.


  It relates also to the still higher identification of the Christ with those initiates who are taking the fourth and fifth initiations, such as the Master Jesus in the experience referred to above.


316.         A most profound type of blackness is being described, and one with an exalted function.

317.         Did the Christ assist the initiate to Jesus penetrate the darkness which faced him?

318.         Can we think of the penetration which involved both the Christ and Master Jesus, as a ‘dual penetration’, with two fields of darkness penetrated?


 Christ is no longer the Initiator, but stands to the initiate as the Master does to the disciple.


319.         The Master supervises and guides the disciple. Christ is the Initiator for the first two initiations, but we are speaking of a process involving the fourth (and the sixth) initiations. It is an entirely different relationship than the relationship of Initiator to candidate.


 It is a curious phase of "identical participation," which evokes no reaction from the Master or the [Page 199] Master of the Masters, the Christ, except in so far as it enables the divine Participator Himself to face another area of darkness, veiling and hiding a still more supernal glory.


320.         We see that the Christ is present, attentive and supportive in relation to the process through which the Master Jesus was passing.

321.         Both are participating in a deep process. The Master Jesus is facilitated by the Christ’s participatory presence, yet at the same time the Christ is undertaking a far more difficult penetration.

322.         The success of the Christ’s penetration (of “another area of darkness, veiling and hiding a still more supernal glory”) contributes directly to the necessity for penetration with which the Master Jesus is faced.

323.         There is also the reciprocal sense in which the Christ’s participation in the darkness surrounding the Initiate, Jesus, facilitates the Christ’s penetration into a still deeper and more intense level of veiling darkness.


 The above paragraph is far beyond the comprehension of the average student, but will be comprehended by those whose eyes are open to be blinded.


324.         This refers again to a particular Masonic degree. Those whose eyes are “open to be blinded” have passed the third degree and are facing the fourth, in the midst of which process, they will again be blinded, so that they can say, “My God, My God, why hast thou forsaken me?”

325.         The following section is most important in relation to the cry of the initiate Jesus upon the Cross:


The interpreters of the Gospel and many disciples of the Christian dispensation have singularly failed to grasp this revelation; they have laid the emphasis upon the death of the personality, whereas when Christ experienced the "great void of darkness" and chanted aloud the occult mantram "My God, My God, why hast Thou forsaken Me," he was recognising simultaneously the distinction between His "robe of glory" (symbolised by the partition of His garment by the Roman soldiery) and also calling the attention of all future disciples and initiates to the disappearance of the "middle principle," the soul; He was projecting (into the world consciousness) the recognition which must come of relation to the Father or the Monad. (DINA II 258-259)


326.         There are other interpretations of what was said, at this point, upon the Cross. One such has the Master Jesus exclaiming; “The robe, the robe, the beautiful robe of my strength no longer serves” (EA 315). This mantram may have been an inner revelation.


Students must remember that the four veils upon the etheric plane are only the lower symbolic correspondences to certain great areas of divine expression, and that ever the glory must be approached through the darkness.


327.         Just as the lower, systemic ethers are reflections of the four cosmic ethers, so are the lower four veils reflections of four higher.

328.         A basic principle is laid down for all who would advance towards glory: “ever the glory must be approached through the darkness”. This applies to all revelations of the light, beginning with the first initiation.


 Such is the Law.  These higher veiling factors can be mentioned and enumerated, but more information concerning these mysteries, this separating darkness encountered by the initiate, may not be given:


329.         It will be up to us to interpret the “higher veiling factors” here presented. As with so much in this chapter, DK leaves it to the reader to interpret.

330.         We will wish to discover the ‘location’ of these veils. They may be etheric in the cosmic sense, but perhaps not all of them are. From another perspective, however, all the systemic planes are etheric or akashic. It simply depends on how we define these words.


VEIL I.  That which faces the disciple as he wrestles with the Dweller on the Threshold and becomes conscious of the Angel of the Presence, though as yet he sees Him not.


331.         It is at the third initiation that the disciple catches his first real glimpse of the "Dweller on the Threshold" and the "Angel of the Presence".


3. In the third initiation, the initiate can employ the intuition for the right perception of truth, and in that initiation he catches the first real glimpse of the Dweller on the Threshold and the Angel of the Presence. (GWP 103)


332.         The wrestling occurs is between that which lies below the “dotted line” separating the third and fourth sub-planes of the systemic mental plane, and that which lies above (namely the egoic lotus).

333.         The veil concerned veils the true nature of the soul which is revealed in a new way once the third initiation is achieved.

334.         This is the greater veil which both Moses and Paul had to penetrate if the light of the soul was to enter.

335.         When this first of the greater veils is penetrated, the initiate can polarize his consciousness within the higher mental plane, and presumably upon the second sub-plane of the higher mental plane and even, successively, upon the first.

336.         The phase here described cannot occur beyond the third initiation as the disciple concerned does not yet really “see” the "Angel of the Presence".


VEIL II.  That which the initiate encounters at the fourth initiation and which forces him to cry out in his blindness:  "My God, my God, why hast Thou forsaken me."


337.         Here we have confirmed that there is a significant form of blindness which occurs in the process of the fourth initiation. We have already determined that blindness (of the kind experienced by Paul) occurs during the process of the third.

338.         May it be the fourth initiation process which is begun with eyes wide open but which entails a phase of blindness in its concluding phases? It would seem so.

339.         Following the fourth initiation the initiate can polarize his consciousness on the buddhic plane. Just as there is a separation between the lower and higher mental planes, so there is a significant separation between the twenty-one lower sub-planes and the cosmic ethers, beginning with the buddhic plane.

340.         The twenty-one lower sub-planes are within the gross physical nature of the Solar Logos, and the superior twenty-eight sub-planes are within His etheric nature (cosmic etheric).

341.         The initiate crying out “My God, my God, why hast Thou forsaken me” is in the process of being deprived of his causal body, his causal nature (the type of Higher Self, with which he has become increasingly familiar over millions of years). However, he cannot yet register that this privation is really an endowment (making it possible for him for refocus his consciousness upon cosmic etheric levels—at first the systemic buddhic plane).

342.         The arupa levels of the cosmic physical plane are initially as darkness to the initiate deprived of his long familiar causal limitation.

343.         The “God” who has forsaken him is the Solar Angel who now is returning to the Heart of the Sun or to the Central Spiritual Sun.


 The words uttered by the Christ at that time, and as the Participator, have been forgotten by the orthodox, though preserved by the esotericist.  To them H.P.B. refers in The Secret Doctrine.


344.         We have discussed the actual phrase which may have presented itself inwardly to Jesus (as He was overshadowed by the Christ): “The robe, the robe, the beautiful robe of my strength no longer serves”.

345.         It seems apparent that the utterances sent forth from the Cross were utterances of the initiate, Jesus.


VEIL III.  That mysterious blindness which overwhelms the initiate when—as the Embodiment of all the forces of the Spiritual Triad—He faces the Monad and is impelled forward by the "devastating Will" of the first aspect.  Of this I may not write.  It concerns the sixth and seventh initiations.


346.         This mysterious blindness is that which (preceding the sixth initiation) may have faced the Christ when He said in the Garden of Gethsemane: “Father, not my will by Thine be done”.

347.         This blindness obviously concerns the secrets of initiations higher than those of Master and so, naturally, DK is not permitted to convey them.

348.         The veil concerned will be ‘located’, so it seems, between the atmic and monadic planes. It is kind of higher analogy to the immediately preceding veil separating the mental from the buddhic plane.

349.         The Monad is possessed of “devastating Will”. These words suggest an entirely new kind of freedom from the deva kingdom. One would find it profitable to ponder the “deva” in “devastating”.

350.         Esotericists often speak of a separation between the higher three sub-planes of the atmic plane and the lower four, as if a kind of elevated causal body existed on those higher atmic planes. This may or may not be the case, but if it were, there would be a kind of separation on the atmic plane which corresponds to the separation on the mental plane—between the levels three and four.

351.         The kind of blindness here discussed is due to the inability to penetrate into the true nature of the Divine Will and, perhaps, to the overwhelming effect of being exposed for the first time to a much fuller measure of Divine Will.

352.         Initial exposure to a much higher vibratory state is always blinding.


VEIL IV.  That "unknown impenetrable Void, the utter darkness of negation" which Those Who are in the Council Chamber of the Lord of the World and Who are focussed in Shamballa face when the time comes for Them to "negate" our planetary life-expression and experience altogether.


353.         We are speaking of a blindness which overcomes those who are facing the ninth initiation of Refusal. This allows Them to refocus upon the cosmic astral plane and leave the seven planes of the cosmic physical plane behind.

354.         We must question whether the members of the Council Chamber (some of them Planetary Logoi in the previous solar system) had not already passed through the “Great Refusal”.

355.         The veil concerned would thus be found between the cosmic physical plane and the cosmic astral plane.

356.         The lower veils relating to the systemic physical plane are obstructions created by the Black Lodge and by humanity through its own ignorance and in response to the promptings of the Black Lodge

357.         Can we say the same for the higher veils? We have no real basis for saying we could, even though the true Black Lodge is focussed upon the cosmic astral plane.

358.         The Council Chamber of the Lord is, we believe, located on the highest of the cosmic ethers, the logoic plane. There the most exalted of the shamballic lives are focussed: minimally, the Lord of the World and the three Buddhas of Activity. Other Lives are polarized there as well.

359.         As initiates pass through the logoic plane, their next destination is the cosmic astral plane (just as the fifth almost liberated Creative Hierarchy is in process of breaking free onto the cosmic astral plane). It would seem, however, that a great developmental gulf separates the members of the fifth almost liberated Creative Hierarchy from a member of the fourth Creative Hierarchy who is beginning to focus on the cosmic astral plane. This can be substantiated by references and inference.

360.         The greatest members of the Council are focussed on the logoic plane through an act of sacrifice. The upward striving members of the fourth Creative Hierarchy are focussing there as an ‘act of achievement’. There is a significant difference in these two orientations.


 They must then leave behind all the seven planes of spiritual and human experience [Page 200] and pass onward and out into phases of Life and being for which we have no words, and of which we have no conception.


361.         Those who pass to the cosmic astral plane are leaving all seven sub-planes of the cosmic physical plane behind. We note the use of the word “spiritual”.

362.         The Tibetan has hesitated to describe the nature of the cosmic astral plane because He has not ‘personally’ entered that phase of divine experience.


  They leave through the fourth veil on the cosmic physical etheric levels (on the highest plane of our seven planes) and pass on to the cosmic astral plane.


363.         This sentence is a confirmation concerning the placement of the fourth veil.

364.         This veil is on the lightward side. Is there an analogy between the placement of this greater veil and the placement of the highest of the etheric veils, the Veil of Aspiration?

365.         The veil is still ‘on’ the cosmic physical etheric levels and is not composed of cosmic astral substance. It could, however, be considered a precipitation of forces from the cosmic astral plane, just as veils within the systemic ethers were considered precipitations from higher systemic planes.

366.         If we wish to preserve the analogy completely (an analogy prompted by a consideration of the precipitating causes of the lower or systemic etheric veils), this highest of the veils could be consider a precipitation of cosmic force from the level of cosmic soul.

367.         Of these things it is not wise to speak and they lie so far from our potential experience.


  There They negate its existence as They have earlier negated the existence of the astral plane, so familiar an illusion to all of us.  The initiate passes on to the cosmic astral plane and finds—What?  Who knows?  I do not.


368.         The experience of advancing initiates (presumably of the ninth degree) upon the cosmic astral plane contributes to their eventual negation of that level of existence. This will be a very long process, for, at first, the cosmic astral plane seems to be the source of what we on the cosmic physical plane consider the energy of true love.

369.         We note that the Tibetan considers our systemic astral plane a “familiar…illusion”. One can only imagine that state of cosmic consciousness which can realistically consider the cosmic astral plane as a ‘familiar illusion’. Would it not be at least the state of consciousness of a Planetary Logos?

370.         Here, Master DK admits to His own limitations. Of the modern Initiates, only the Christ is beginning to penetrate into that level of life.

371.         Are we gathering the impression that the universe and even our local cosmo-system offer more than sufficient opportunities for vast spiritual growth and widening participation?


Thus the veils serve their purpose; blindness nurtures and protects, provided it is innate and natural, soul-imposed or spiritually engendered.


372.         We can see that even initiates of very high degree (those of the sixth or ninth initiations) experience that type of confining “occult blindness” appropriate to their level of development.

373.         The forms of blindness which are wrongly imposed cannot be called “occult blindness”. “Occult blindness” is—

    1. Innate
    2. Natural
    3. Soul-imposed
    4. Spiritually-engendered.

374.         “Occult blindness” is far different from “imposed ignorance”.


 If it is willfully self-induced, if it provides an alibi for grasped knowledge, if it is assumed in order to avoid responsibility, then sin enters in and difficulty ensues.  From this may all of you be protected.


375.         These are interesting statements. Let us examine them.

376.         Willfully self-induced blindness provides “an alibi for grasped knowledge”. What does this really mean? Perhaps that already grasped knowledge is considered sufficient and that the limitation which it represents is embraced; perhaps that no further attempt is made to penetrate into higher areas of revelation which would put “grasped knowledge” in proportion.

377.         Self-imposed blindness can also be used as an alibi to avoid responsibility which exposure to greater light would demand. The avoiding disciple realizes that if he ‘sees’ more, more will be expect of him and so remains willfully ignorant to avoid the demands which would come upon him.

378.         Why is this sin? It is evasion of one’s role in cosmos and a refusal to bring through that part of the Divine Will which one essentially is.

379.          We can see how deep these matters go. Great potential revelations lie ahead and the methods of accessing them are subject to occult law. There are no short-cuts and every penetration requires spiritual courage and self-sacrifice.