28 Rules Group
Commentary on Rule XIV Part III of V
R&I (297-305)
(All
Highlighting, Bolding and Underlining—MDR)
Please
read this Commentary with your book open or with reference to an electronic
copy of the text. This will facilitate an appreciation of continuity.
3. Reveal.
1.
This is the injunction or Word of Power which pertains to the third
initiation.
The
objective of the strictly human evolution in this planetary cycle is
sight, culminating in that spiritual perception which is
the major gift of the soul to the personality when contact is made;
2.
The goal of our Planetary Logos is a great increase of light:
It must ever be borne in mind that the great theme of LIGHT
underlies our entire planetary purpose. The
full expression of perfect LIGHT, occultly understood, is the engrossing
life-purpose of our planetary Logos.
Light is the great and obsessing enterprise in the three worlds of human
evolution; everywhere men rate the light of the sun as essential to healthy
living; some idea of the human urge to light can be grasped if you consider the
brilliance of the physically engendered light in which we live when night
arrives, and compare it with the mode of lighting the streets and homes of the
world prior to the discovery of gas, and later of electricity. The light of knowledge, as the reward of
educational processes, is the incentive behind all our great schools of
learning in every country in the world and is the goal of much of our world
organisation; the terminology of light controls even our computation of
time. The mystery of electricity is
unfolding gradually before our rapt eyes and the electrical nature of man is
being slowly proven and will later demonstrate that, throughout the human
structure and form, man is composed primarily of light atoms, and that the
light in the head (so familiar to esotericists) is no fiction or figment of
wishful thinking or of a hallucinated imagination, but is definitely brought
about by the junction or fusion of the light inherent in substance itself and
the light of the soul. (R&I 142-143)
3.
The soul is light as well as love.
4.
We are moving through the Aryan Race, the purpose of which is the
cultivation of mind with its sensory corollary, sight.
5.
Light, sight, mind and the Aryan Rootrace are all correlated.
this conveys the
sense of attractive love, indicates the nature of things, reveals the world of
meaning, and gives the great gift of light, knowledge and ultimate
illumination.
6.
Let us tabulate that which accompanies “spiritual perception” when
correct contact is made by the personality with the soul:
7.
Throughout the ages, the great quest of the spiritual human being
has been enlightenment. Even the average human being has sought the
light (the light of greater knowledge) without realizing the deep spiritual
import of his quest.
Such are the goals for the mystic, the
aspirant and the pledged disciple.
8.
DK only goes so far. He speak of the goal
for the pledged disciple but not of the goal of for the initiate.
The greatest physical gift is that of sight,
and it is the same upon a higher turn of the spiral within the
world of the soul.
9.
The revelation of ever-greater light is possible.
When the disciple has achieved a measure of
vision and is "in sight" of his goal, he [Page 298] can then be
admitted to an Ashram wherein the nature of revelation can be made known
to him.
10.
DK is distinguishing that which is revealed to the mystic, the
aspirant, the pledged disciple (when they contact the soul) from the revelation
which is accorded to the disciple who can enter the Ashram.
11.
We see that one is not admitted to the Ashram unless a certain
amount of vision has been achieved. One must be “in sight” of one’s goal in
order to be admitted.
12.
What is our goal? What is your goal? Of what goal do you think you
may be “in sight”? This will tell something about your potential relationship
to the Ashram.
Men are apt to confuse vision
and revelation,
and I seek to clarify your minds somewhat on this matter;
13.
This is a major clarification. A vision (which every
aspirant or probationary disciple must have) is not yet the revelation
which the intuition will disclose and which the Ashram will nurture.
therefore, the
preceding sentence is of major importance. Aspirants are prone to think that the goal
towards which they move is that of soul contact, with a secondary goal of
hierarchical position, and a third goal of service. This, however, is not correct.
14.
Let us tabulate the how the aspirant views the series of goals
lying before them:
15.
There is something a bit ego-centric (in the lower sense) about
these goals. Note that service comes only last.
16.
As commonly held as these goals may be, DK tells us they are not
really correct. We see that, really, if the aspirant intends to move forward
into the stage of true discipleship, the goals set for him (shall we say, “by his soul”) are as follows, as indicated in the text
below.
17.
The third point, point “c.” is of very great importance.
The goal
ahead of the aspirant is the consciousness of non-separateness and the
recognition of a universal inclusiveness; the secondary goal is the ability to
reveal the nature of that reality, Unity; the third goal is the ability to take
those measures in the three worlds which will facilitate mankind's apprehension
of these fundamentals.
18.
If we think carefully, we shall see that only the disciple or
initiate who has achieved some measure of triadal consciousness will be able to
achieve these goals.
You will note how this last definition
of the goal removes inevitably the factor of self-interest in its entirety.
19.
We can certainly observe this to be the case. The implication is
interesting—namely, that individual self-interest is still present in those who
have contacted the soul. The soul on the higher mental plane is, after all, the
individual center, i.e., the center of individuality.
20.
The quality of individuality as the soul experiences it on the
higher mental plane has been transcended in triadal realms. Individuality, per
se, is always present. The Universal Logos is an Individual. Whenever a
Cosmos exists the greatest of all Individuals exists.
21.
But, from a practical perspective, there is a type of limited
individuality which every initiate must transcend. The ability to polarize
awareness within the spiritual triad indicates that this transcendence has been
achieved.
It might therefore be said that
revelation concerns Oneness and nothing else.
22.
Here is a powerful statement, and one that illustrates that the
nature of the injunction “Reveal” concerns the third initiation, for at that initiation,
Oneness is realized in a sustained manner.
The practical
nature of this truth is only recognised when the disciple attempts to
do two things: to realise it
individually, and to bring the nature of planetary unity and of
non-separateness to the minds and into the lives of men everywhere.
23.
It is possible to realize Oneness vaguely, apparently, but it is
also possible to recognize it practically.
24.
That the realization of Oneness is truly a practical
realization arises only when—
The
work of the aspirant is to see the light; only when this has
become a fact in his consciousness can he begin to grasp the hidden
revelation which that contacted and utilised light can reveal. Here is another key sentence for your
consideration.
25.
The light to be seen may be revealed by the mind as the light of
understanding, but DK may also mean “light phenomenal”.
26.
The revelation (we come to understand) is more deeply hidden than
the light. The light, contacted, is an instrument with which to pursue
revelation.
27.
Do we know when we have contacted the light of the soul?
28.
Having contacted that light, do we know how to use it to pursue
revelation? Can we direct the light towards disclosure of that which is still
more deeply esoteric, more deeply recessed?
29.
The soul-infused mind can be used as an instrument to ‘reveal’
revelation.
With the
theme of light, of vision, and of illumination, I seek not here to deal. I have covered these subjects at length in
the books which I have written, and they have also constituted the earnest
search of the mystics of all time; and also the Scriptures and the
literature of all nations give much information.
30.
DK has written for a wide variety of students—for relative
beginners as well as initiates who have taken the third initiation. It may be
inferred that initiates of the fourth degree and even Masters may gain some
hints from certain of His deeply arcane statements.
31.
These is an entire book written in collaboration with AAB, called The
Light of the Soul. The books on Esoteric Psychology and A Treatise on White Magic also clearly define
the approach to light.
It is the subject of
revelation
and the task of the initiate to reveal with which I am concerned.
32.
In this book, The Rays and the Initiations, Master DK is
writing for initiates, and this is especially the case in the final seven of
the Fourteen Advanced Rules.
The
disciple, who represents the Ashram, must reveal to humanity the essential
unity underlying all creation.
33.
We can understand the psychological clarity which must have been
achieved if this is to be possible. A great clearing of non-revelatory thought
and emotion and also mayavic habit patterns must have been achieved.
This
he does, first of all, by acting like a clear sheet of glass through which all
may see the reality of Oneness as it [Page 299] demonstrates in practicing
operation.
34.
We have a modern word for this state: “transparency”.
35.
We are also told in the Rules of the Road that the disciple must
not wear “a hood, a veil which hides his face from others”.
36.
The concern of such a disciple and a question which he must ask
himself—“Am I, as a soul, getting through to others?” “Is that which is
revealed through me the Oneness of the true soul (i.e., the spiritual triad),
or am I simply conveying to others the many states, energies and forces of my
personality?”
When he has, through his own life and
words, demonstrated his conscious participation in this basic unity,
37.
We see that words, though necessary, are not sufficient. The
revelation through life is a much more demanding task. We could call
this “revelation through act”.
he passes on to practice
ashramic methods
of making this fundamental truth still more apparent.
38.
So the revelation through the disciple is given to humanity
in two principal ways:
You can here see why—as a hierarchical
technique—we brought to the attention of the general
public the fact of the existence of the New Group of World Servers.
39.
DK is writing as one of a number of Masters.
40.
It is interesting, is it not, to consider the New Group of World
Servers as a “hierarchical technique”? We can see that the New Group of
World Servers certainly reveals an underlying Unity.
They offer a practical expression of an
existent unity, based upon oneness of motive, of recognition, of
orientation (towards the spiritual world and towards the service of humanity),
of methods and of ideas; and all this in spite of the fact that the physical
plane relationship is usually non-existent and outer organisation and
recognition lack.
41.
The outer connections are of the least importance. When we study
the Ageless Wisdom, we are studying subjective life, and the usual
factors of outer relationship, which seem to be so important to the average
individual, are not as important as the inner, esoteric connection.
42.
Let us tabulate that which the New Group of World Servers offer and
express:
43.
Sometimes, when one views the appearance of the world as it
presently exists, one might wonder about the factuality of the existence of
this underlying, subjective group, but DK assures us of its existence, and a
careful observation of areas where human progress is really occurring will
reveal the servers behind such progress.
The unity is subjective, and for that reason
is impervious to every taint of separateness.
44.
One could think that the fact that there is usually no outer
connection between the servers would be a weakness. This affirms exactly the
opposite. Separateness enters often through personal connections.
The
inner organisation, to which we have given the name of the New Group of World
Servers for the sake of recognition and identification, cannot be
broken or in any way diminished, for it is constructed around a
major principle of evolutionary growth which—when attained—indicates a
registered consciousness of unity;
45.
The group is called the NGWS simply for the state of recognition.
It is important the people know it exists.
46.
What is the “major principle of evolutionary growth” around which
it is constructed? DK seems to be saying that it is “a registered consciousness
of unity”.
47.
Another way of thinking of this is that there is a “major principle
of evolutionary growth” which, at length, induces in consciousness the
perception of unity.
48.
True evolutionary growth is growth into realized and expressed
Oneness.
this is something
which, once recorded and known, cannot be lost or disproved.
49.
No one who has achieved this consciousness can be convinced to deny
it. It is an intuitive apprehension and will not yield to contrary persuasion.
50.
DK says something very interesting here: once this consciousness
has been achieved it “cannot be lost”. This is reassuring. It is a bit like the
fact that once a human being has achieved self-consciousness, he cannot revert
to the non-individualized state—except, perhaps, in the very rarest cases of
thorough degeneration when the destruction of all the Monad has created is ordained.
Once seen and realised, it becomes as
much a fact in its possessor's consciousness as the recognition and utilisation
of his own physical body.
51.
Here we have described the factuality of perceived unity.
52.
We might pause at this point to question ourselves: “to what extent
do we perceive this unity and live in this unity as examples of this unity?”
This he knows to be a complex organism which
constitutes a functioning unity through the medium of the life principle; it
is an incontrovertible fact in the realisation of the intelligent man.
53.
We can see that DK defines the consciousness of the “intelligent
man” in a manner far more profound than the usual definition, which speaks only
of the normal concrete mind or intellect.
54.
The realization of unity, we see, does not deny complexity. This is
something which students of the Wisdom must comprehend. In the state of
Isolated Unity the consciousness of Inclusive Reason or Pure Reason also
exists. The whole is sensed but so is the detail of that sensed whole—sensed
with “meticulous entirety”.
When,
therefore, sight has been attained and the light streams forth, revelation of
the oneness of all life is a simple and immediate occurrence;
55.
DK seems to be saying that when the true light of the soul is
contacted (remembering that the soul is really the Ego which, on triadal levels
is a liberated center of spiritual energy), the light
pouring forth immediately produces the revelation of oneness.
56.
It is the apprehension of this revelation which hovers, today,
above the more advanced members of the human race. It is the revelation of that
which always has existed and ever will.
it comes first of all to the
disciple as a flash of wondrous informative and instinctive realisation and
then steadies down, as progress is made, into a constant apprehension and
appreciation; it eventually produces the motivating impulse of all action.
57.
DK is speaking about the apprehension of enlightenment. In the Zen
tradition it is called “Satori”. It seems to be a Uranian, Vulcanian moment—a
sudden occurrence with tremendous impact.
58.
It is characterized by:
59.
We might remember that the third initiation is base upon what DK
calls “intuitive instinct”.
60.
Eventually, we are told, the factors of constant apprehension and
appreciation take over as the realization “steadies down”.
61.
Here we are speaking of the use of both Mercury (apprehension) and
Venus (appreciation)—both contributing their part to the sustainment of the
realization.
62.
It is interesting and important that the perception of Oneness
“produces the motivating impulse of all action”.
63.
The perception of Oneness, love and pure reason can all be seen as
equivalent. Love is the great motivating factor in all spiritual expression,
but we see that truly spiritual love is something far more intelligent and
inclusive than love as usually conceived.
64.
The one who perceives this Oneness finds in it the motivating
impulse of all action—action taken within the field of perceived Oneness.
What
is the immediate revelation which the initiates and the disciples of the world
are seeking to bring to humanity? What aspect of this essential unity are they
[Page 300] endeavouring to make simple and apparent?
65.
Here DK challenges the tendency to revert to the platitude of
Oneness.
One of the easiest things in the world to say
(as has, for instance, Krishnamurti) is that life is one; that there is nothing
but unity. That is a trite formulation
of a very ancient truth,
66.
Perhaps this is the most ancient of all truths. The
religio-philosophical tradition which has most advanced this unitive
perspective is Vedanta of India.
67.
It is, perhaps, unusual for the Tibetan to mention with apparent criticism
the name of a specific teacher. Apparently, this teacher, Jeddu Krishnamurti
was once very close to the Great Ones (to Master K.H. especially).
and one which
is today an occult platitude.
68.
Platitudes may be real enough, but they cannot be understood as
real unless they are truly realized and lived.
But life is not yet one in consciousness,
however true it may be in fact.
69.
DK is emphasizing the difference between sutratma and antahkarana.
70.
A spiritual fact may be, indeed, a fact, but if the fact is
unrealized in consciousness, then the statement of the fact is merely the
statement of a mental formulation and not backed by realization.
71.
It is doubtful, however, that Master DK thinks that Krishnamurti
did not realize the oneness of life. Occult rumor has it the Krishnamurti
was in the process of taking the Arhat initiation (from The Initiate in the
Dark Cycle).
72.
We remember, however, that the initiate is obliged to present
necessitous truths in such a way that they can be assimilated by present-day
humanity. Apparently, the manner in which Krishnamurti formulated this ancient
truth was unsuitable to the modern human mind (though a number of students of
Indian Philosophy certainly understood what he was saying).
73.
At one point in that book, one of the Masters half jests that
Krishnamurti speaks to people “as if they were the Monad”. They are, of course,
the Monad, but only rarely do people live in monadic awareness.
The reason for this is that life is loving
synthesis in action,
and of that there is little today in demonstration.
74.
Where there is a demonstration of “loving synthesis in action” then
the oneness of life will be more readily realized.
75.
We should take these words, “loving synthesis in action” as a
potent seed thought by means of which Oneness can be approached.
We have life in activity but love,
based on realised unity and leading to expressed synthesis, is still absent.
76.
DK is essentially telling us that without love, no true synthesis
can be expressed. Some have tried to express synthesis without love (the principal
Nazis responded negatively to the Shamballic Will Force) but their expression
proved a separative failure.
The vision of it is, however, upon the
horizon of many, for in these days many are attaining sight and light is
pouring in.
77.
Although there is little “loving synthesis in action” now to be seen,
Master DK is telling us that a vision of this composite quality is in process
of development. This suggests that human beings of a certain quality can at
least begin to understand what it is if not express it as it should be
expressed.
Revelation will come when the world
disciples and initiates have perfected the art of
revelation.
78.
This statement places tremendous responsibility upon the disciples
and initiates of the world. Talking about Oneness is not the revelation of Oneness through the soul-infused personality of the speaker.
Rather, the disciplines leading to revelation must be mastered so that the “art
of revelation” may eventually be perfected.
79.
We note that DK speaks of the “art” of
revelation and not, in this instance, of the science of revelation. When the concept of “art” is involved the buddhic plane
is invoked. When the initiate achieves an understanding and expression of
buddhi, he is in touch with that faculty which reveals
unity. The “art of revelation” is a phrase
worth pondering. Certainly part of this art is the achievement of the clear,
cold light of the buddhic plane rather than a display of qualitative color.
The task
ahead is simple. The important aspect,
at this time, of the basic oneness underlying all forms, and which the workers
of today must immediately emphasise, is the fact of
the
80.
The
81.
Humanity must learn of the Spiritual Hierarchy as it is. Their
minds must be disabused of the many distorted and almost farcical presentations
of the Hierarchy. To clarify the image of Hierarchy is an essential spiritual
task.
The
citizens of that kingdom and the members of that Hierarchy are gathered out of
every nation, every political party, every social group, every religious cult
or sect, and every organisation—no
matter what their expressed objectives—and the universality of the field
from which these people emerge, demonstrates their underlying unity.
82.
We understand Hierarchy as a center of spiritual energy expressing
the energy of universality. We note that the energy of universality is
characteristic of the sign of the zodiac now coming into power—the sign
Aquarius.
83.
We should pause and contemplate the various sources—national,
political, social, religious, organization—from which the members of the
Hierarchy are drawn. We see that no outer form defines a member of the
Hierarchy.
When this unity assumes adequate
proportions in the eyes of mankind, a real synthesis will follow.
84.
It is the unity of Hierarchy which must be stressed and
people must come to understand it. It is our task to realize the unity of
Hierarchy and find ways to convey it in assimilable terms.
85.
Until this unity has been achieved, it is useless to speak of the emergence
of a realization of true synthesis.
Therefore
the call goes out at this time for hierarchical workers to reveal with greater
emphasis the fact of the Hierarchy.
86.
Strangely, this was the only area in relation to which Master DK
said AAB could have done more!
87.
How and when and with what skill do we speak of Hierarchy? Does the
unity which Hierarchy represents flow through us?
88.
It is not a belief in the Hierarchy which is to be
emphasized but the fact of Hierarchy. This means that for the ones
making revelation of Hierarchy, Hierarchy must be factual. So, again, we are
faced Will-to-Harmonize the question: “Is the Spiritual Hierarchy factual
to us?”
This—if done on a large scale and through
proper organisation—will destroy on a large scale the present world
structure in the field of religion, of economics, and of politics; it is
already doing so.
89.
What an amazing thought! The revelation of the true nature of the
Spiritual Hierarchy, its true universality demonstrative of its underlying
unity, will destroy the present forms of religion, economics and
politics! No wonder there is so much resistance to the clear messages anent the
Hierarchy—it is destructive of the forms in which so many have wholly invested
themselves.
An increase of
pressure
on the part of all who recognise the factual nature of the inner subjective
kingdom of God, will produce amazing results.
90.
Presumably, those who recognize the factual yet subjective nature
of the
91.
Master DK is a second ray Master, but he is asking those of
us who understand the unitive nature of Hierarchy to increase the pressure
in our emphasis of the fact of Hierarchy and the unity of
Hierarchy.
This kingdom, through its major power
(a quality of synthesis, could you but realise it), is gathering together into
itself men and women out of every nation and out of all parts of the Earth.
92.
It appears that the
93.
If we read carefully, however, we shall see that the fifth kingdom
is characterized by a quality of synthesis. This could mean that
synthesis in its entirety is not indicated but only one of the qualities
of synthesis.
94.
The true members of the Spiritual Hierarchy express not only the
soul but the Monad as well. The Monad is an expression of life—of
“loving synthesis in action”. Could it be “loving synthesis” which is
that quality which the fifth kingdom of nature expresses?
95.
Could the quality expressed by the
It is absorbing them into itself not
because [Page 301] they are orthodox or religious in the generally accepted
sense of the term, but because of their quality.
96.
We live in a great period of hierarchical in-gathering and absorption.
We have the opportunity to take advantage of this dynamic. It may not soon come
again.
97.
Throughout this book, we have been dealing with form and
formlessness. Obviously the initiate focuses and even lives within the
arupa worlds—the formless worlds. Adherence to any particular form of religion
does not qualify an individual to be a member of the Spiritual Hierarchy. Quality
alone is the discriminating factor. The “soul is the quality of life”.
Simultaneously, as their numbers increase, a
reverse movement is taking place.
98.
This is the externalization process in which we, as disciples,
should now be involved.
Men are moving outward on to the physical
plane, and doing this as a group in order to prove the
factual nature of the world of unity into which they have succeeded in
penetrating.
99.
Their outward movement, as a group, is of the utmost
importance.
100. Human beings may
penetrate as individuals into the subjective worlds, but the new Aquarian
Order demands a group response to that which has been individually
discovered.
101. Even when the
individual penetrates into the subjective realms, that very penetration
involves group realization. Individuality, as usually perceived, is lost
to sight in realization of the group, an then,
realization of the One.
They, therefore, are demonstrating oneness and
synthesis in such a simple way that men everywhere can grasp it.
102. This is the
point—oneness and synthesis must be demonstrated in all simplicity.
103. Oneness and
simplicity may seem like recondite states of mind, but there is in both of them
the element of universal appeal. There are ways of presentation which can be
apprehended even by those who are relatively simple in their consciousness. Of
course, a simple and apprehensible presentation of unity is part of the
“art of revelation” previously mentioned.
The New Group of World Servers is the vanguard
of the
104. This is a high
calling for the New Group of World Servers. It would seem that for one truly to
be a member of this group, the realization of human unity is required. Even
more, the realization of planetary unity and, finally, solar systemic unity
must follow.
105. Note, DK specifies “spiritual
Oneness”, because unholy forms of oneness also exist—the oneness, for instance,
produced by totalitarianism.
To all
applicants
106. We are speaking of
applicants to initiation.
the call has gone out
107. The call from both
the individual soul and the Spiritual Hierarchy…
to
see the Christ as He is, in order (as The New Testament puts it) that
"as He is, so should we be in the world."
108. To clarify the image
of the Christ is one of the most important tasks. Upon a distorted image of the
Christ (as Jesus—and even the image of Jesus is distorted) the Christian Church
(in all its many sects) has been built.
109. Applicants are to see.
Disciples and initiates are to reveal.
To disciples and initiates the call goes out to
reveal to the world the grouped formation of all spiritual workers, the
nature of the Christ consciousness which knows no separation, which recognises
all men everywhere as Sons of God in process of expression.
110. To whom are
disciples and initiates to reveal that which they unitedly understand? “To the
world”. What is to be revealed? “The grouped formation of all spiritual
workers”. It is important for men and women in the world to understand the
underlying unity of all truly spiritual workers. The unity of the spiritual
workers is an outer reflection of the underlying unity which characterizes the
Spiritual Hierarchy of our planet.
111. What are the
characteristics of the Christ Consciousness?:
112. The world today is
filled with violent criticism. Attacks between nations, religions and groups
are constant. This, we see, is a violation of the basic principles of the
Christ Consciousness.
113. What must the Christ
think when He beholds the almost universal expression of wrong human
relationships?!
This is all desired because of the need
to emphasise the all-inclusive approach of divinity to humanity.
114. It is not our
differences which must be emphasized. The emphasis upon differences only
further exacerbates evident differences and feeds the sense of separation,
which leads when aggravated, as now it is, to global unrest and even war—a war
which would be a world war and must not be fought.
115. God is not
separative. Those who would understand the nature of God must understand inclusiveness.
These working disciples and initiates regard
all as essentially one and as brothers, which repudiates all man-made
theologies (religious, scientific, political or economic) and says to all men
everywhere: "We are all the
children of God; we are all equally divine; we are all on our way to the
revelation of divinity, and this upon the physical plane of existence; it is
what we reveal that is of importance; what is revealed to us is of lesser
importance, though it has its due place in the process of training and
perfecting."
116. This paragraph above
is so utterly sane, so purely reasonable. Why do so many resist its
implications? Can only those who have achieved some degree of clarified
consciousness understand this?
117. Theology,
constructed through the use of the fifth, sixth and third rays, is rarely
inclusive. Theology is man-made. The truth simply is.
118. We note the change
of emphasis: “it is what we reveal that is of importance; what is
revealed to us is of lesser importance…”
119. This reminds one of
the idea that it is not what goes into the mouth that
defiles the man, but what comes out of it!
There is
an old catechism which seeks to make clear to the neophyte upon the verge of
acceptance the distinction and the difference between vision and
revelation.
120. This is exactly what
Master DK has been trying to convey to us.
It is falling somewhat into disuse, owing to
the fact that the applicant today starts on a much higher turn of the
spiral than he did at the time the "form of interrogation" was
compiled. I would like, however,
to quote one or two of the questions and answers for the instruction of
present-day aspirants.
121. It is of the utmost
importance for modern students to realize that the quality of the disciple
rises as the ages pass.
122. DK has said somewhere
that the Christian scriptures are useful for those upon the Path of Probation,
but are not (as a whole) meant to instruct disciples.
123. When we think of the
contrast between vision and revelation, we must remember the injunction for
applicants, “See” and the injunction for disciples and initiates, “Reveal”.
[Page
302]
A
CATECHISM
What
dost thou see, O disciple on the Path?
Naught
but myself, O Master of my life.
124. This is the normal
egocentric consciousness of the aspirant who treads the Path of Probation.
Look
closer at thyself and speak again.
125. A deeper search is
always required for further illumination.
What seest thou?
A point
of light which waxes and which wanes and makes the
darkness darker.
126. That point of light
is the fluctuating presence of the soul within the consciousness of the
aspirant.
127. For the aspirant,
the light of the soul does not shine with a steady consistency. The aspirant is
still subject to the vacillations of the form and the presence of the light of
the soul is periodically dimmed by this fluctuation.
Look
with intense desire towards the dark and,
128. The aspirant must be
characterized by that elevated intensity of desire we call aspiration.
129. The aspirant cannot
look only towards the longed-for light, but into the darkness which apparently
surrounds him. This requires courage.
when the light shines
forth grasp opportunity.
130. It is possible
through intensified focus to magnify the presence of soul light within the
consciousness of the aspirant. This requires focus and alignment.
131.
132. Intensified light
reveals the nature of the ‘darkness’ in which the aspirant habitually walks.
What now appears?
133. One must learn to
see what the light reveals when it shines within the darkness of the lower
self.
A
horrid sight, O Master of my life. I like it not.
134. This is the
beginning of the revelation of the "Dweller on the Threshold".
135. The entirety of the
"Dweller" is only seen by the more advanced initiate, but something
of the accumulated horror can be seen by the earnest (and consequently
wretched) aspirant.
It is not true. I am not this or that. This evil selfish thing, it is not me. I am not this.
136. The aspirant already
has a deep intuition of his true nature with which he increasingly identifies
himself. He is shocked by the revelation of that which has long been suppressed
or repressed (unconsciously forgotten). Yet many unredeemed patterns lurk in
the lower depths of the aura.
Turn
on the light
with will and power and fierce desire,
137. The aspirant
accessing the light of the soul has some control of its expression within his
consciousness. He can “turn on the light”. He can magnify it.
138. That which revealed
the “horrid sight” was intense desire. Now for even greater illumination,
“fierce desire” is needed—obviously an intensification of desire. As well, the
first ray qualities of will and power are required.
139. The light had shone
with sufficient strength to reveal the darkness but not with sufficient strength
to reveal the greater Light within which the lesser light shines.
140. In other words,
intensified light must now reveal not only darkness but a Greater Light.
and then recount the
vision that may come. What seest thou?
141. A new perception
beyond the horror is needed. It is always there if one can penetrate the
distraction of the horrid appearance of unredeemed patterns.
Beyond
the dark, revealed to me by means of light,
142. “In that light we
shall see Light”
I see a radiant form which
beckons me.
143. The form of
the true Ego or Angel becomes evident. Man the Ego is the embodiment of the
Solar Angel (through there is more to the Solar Angel than the higher Ego).
144. We note that that
which is seen is still a form though a spiritual one.
What is this Being, standing gracious in
the dark and in the light? Is it and
can it be my self?
145. Note the balance
suggested—a gracious stance whether in the dark or light.
What
dawns upon the sight as thou standest on the Way, O worn and tired disciple,
triumphant in the light?
146. The image of the
dawn in invoked. The dawn reveals what the darkness hid.
147. The “Way” in general
terms, is the great Path to revelation. Still greater than the Path is the “Way
of Higher Evolution” trodden by the sixth degree initiate .
The meaning of the “Way”, in this context, is still the “Path”.
148. The disciple who has
seen the vision of the Angel has triumphed. Thus to see, is a triumph!
149. Notice, however, the
various ways in which the words “vision” and “revelation” or “revealed” are
use—not yet with entire precision.
150. The “triumphant
disciples” is ruled by the sign Scorpio, and the quality of light associated
with Scorpio is the “Light of Day”. Such a disciple sees in the “Light
of Day”.
151. If triumph comes to
a disciple, it will not be without great exertion. In his triumph he will find
himself worn by many difficult experiences and his energy system will often be
in a state of fatigue—though his consciousness will be revitalize and
refreshed.
A
radiant shining form which is my Self, my soul. A dark and sombre figure, yet old and
wise, experienced and sad.
152. The disciple who has
triumphantly entered the light sees a vision of fundamental duality: he seems
himself as the Angel of the Presence and yet, as well, as the
"Dweller on the Threshold", the personality.
153. This description of
the personality, the lower self, is remarkable and evocative. The personality
has been through so much over the ages. Within the personality, uninfluenced by
the soul, there is no joy—wisdom (of a kind) there is (through much learning
and much experience) but sadness as well, because through strictly personal
exertion there is no fulfilled liberation. The energy of the soul is required.
The quality of the soul is joy.
154. We carry within
ourselves the pairs of opposites—the joyful soul, free in the world of light
and love, and the somber, sad personality, still imprisoned in the lower worlds
of form.
This is my self, my lower self, my
ancient tried appearance upon the ways of earth.
155. The personality has
been “tried” and tested through many dire experiences. In a way, the
personality is always the same entity (incarnation after incarnation) because
the basis of the personality are the mental unit and the lower permanent atoms.
156. The elemental
vehicles are always fundamentally the same.
These two stand face to face
157. In some of the
sections of the Old Commentary the confrontation of the Angel and the
"Dweller" is vividly portrayed according to ray type. (cf. EP II
45-49)
and in between, the burning
ground....
158. There is no way for
the "Dweller" and the Angel to merge except that the
"Dweller", the personality, tread the
burning ground.
159. Only the purified
personality can merge with the Angel. Only the purified personality can exist
in a condition necessary to accept the infusion of the Angel. We call this
“soul-infusion”.
They
move and merge....
160. This happens
particularly at the fourth initiation. At the third initiation the disciple
catches his first real glimpse of the Angel and the "Dweller". This
makes one question what one had seen through the vision of negativity granted
to the aspirant who begins to use or “turn on” the light.
The Path
comes to an end.
161. The Path is that
which leads the personality towards fusion with the Angel.
The Way stretches before.
162. Now we have the true
“Way of Higher Evolution” which leads to the very highest initiations possible
for the members of the Fourth Creative Hierarchy.
Sight is attained, and in the light
reality appears.
163. This type of “sight”
is far more than a vision. It is a true revelation of reality.
What
canst thou now reveal,
O Server on the way?
164. This brings us to
the point which DK has been emphasizing—the importance of that which the
disciple reveals. DK has stressed the important of revealing the unity
perceived by the disciple/initiate.
Revelation
comes through me,
O Lord of Life. I see it not.
165. The initiate has become
the s substance of the revelation. He is not preoccupied with the attempt to
sense the vision. Rather, he identifies as reality, as unity,
and that with which he identifies, can now be seen through him. Those he
contacts feel the great Unity, the Oneness, the
Presence through him.
Why
canst thou see it now? What hinders
apprehension?
166. This question would
discriminate between vision, the earlier goal, and revelation.
167. The questioner is
attempting to reveal to the chela the nature of his achievement.
Naught
hinders me. I seek not sight for I
have seen.
168. The seeker
and the sight are one. The vision and that
for which the vision represented approach, are now at one.
169. The initiate is now
a knower, and the buddhic faculty is operative.
My task is revelation. I seek naught for myself.
170. The seeker has
become the revealer.
171. The one who follows
a vision is still seeking for himself. The true revealer has found that which
for ages has been sought, and identifying with that which has been found
(Reality), the Real pours through him as if he were a transparency.
172. We are led to
understand that the true revealer is no longer the seeker in the usual sense.
Faith is lost in sight, and sight is lost in identification with the Great
Light.
173. The seeker has re-become
the revealed Reality (which he has always been).
What
comes thy way for revelation? What hast
thou to reveal?
174. And here is the
point—the focus on that which ever true reveler of unity, oneness, synthesis,
must reveal.
Only
that which has for aeons long existed and has for aye been here.
175. That which we seek
is ever present. Reality is ever present despite the fact that for long ages we
fail to apprehend it.
176. “God IS. The Lord for
aye stands firm. Being exists along. Naught else is.”
177. The true revealer is
the revealer of the Reality which is—Unity, Oneness, Synthesis.
The Oneness of the Presence; the area [Page
303] of love; the living, loving, wise, inclusive One, enfolding all and being
all and leaving naught outside.
178. It is obvious that
the true revealer is Sprit-identified. He has seen the Presence and through
identification as that Presence subject and object are merged into one.
He stands within the Presence and that Presence makes itself evident to others through
his personality instrument.
179. He becomes the
revealer of the Self he is.
To whom must come this revelation, O Server of the world of
living things?
180. Who is to be served
by the revelation of the Presence? This is the question.
To
all enfolded in the living, loving Presence; to those who all unknown to them
maintain that Presence and for ever shall endure—as doth that Presence.
181. These are such
profound words. All are to be served and all are enfolded in the living,
loving Presence whether or not they know it.
182. Moreover, those
enfolded in the Presence are the Presence and shall endure forever even
as that Presence endures.
183. How interesting that
all beings “maintain that Presence”. Simply by being who they are, they are inescapably
an anchor for the expression of the one and only Presence. In deepest essence,
all B/beings can be nothing but the Presence.
184. Simply by existing all beings reveal the One.
And who
are those who live within that Presence but know it not?
185. Here is hinted the
state of consciousness of most human beings—those who must be reached by the
revealer of the Presence.
They are
myself and thou, and still they are myself and still
are all I meet.
186. The statement is
utterly inclusive. All are the Presence and live within the Presence
which they are, but most know it not.
It is the one in every form who think mayhap
that form is all;
187. The average human
being is form-identified.
188. Notice that that the
Catechism speaks of the true identity—the “one in every form”.
who living thus in
time and space, see not the light or life within the form,
189. So many of us are
blinded by the Great Illusion consisting of time/space perception—the great veil
upon Reality. We see only the apparencies, the externalities.
who hide within,
behind the veils, between the four and five (the four kingdoms in nature and
the
190. The Spirit, in a
way, is not a member of either the fourth kingdom or the fifth. The Monad is a
planetary life, a true member of the sixth kingdom and thus behind the
fourth lower kingdoms and the fifth (considering them as veils in relation to
the ultimate reality of Spirit).
191. The four (the three
kingdoms of nature and humanity) culminate within humanity, which is,
nevertheless, a veil upon reality.
192. Even if the human
being sees the soul on the higher mental plane, he has not yet seen Reality—the
Monad, Being, Pure Existence, the One.
193. We human beings hide
from Reality are deeply hidden within the form—within even subtle forms.
194. We may remember how
the second ray “Blessed One” built himself and ark and
hid within the ark. Because he built so securely, his true nature could not be
revealed.
"The Blessed One built him an ark. Stage by stage he built it, and floated upon
the bosom of the waters. Deeply he hid
himself, and his light was no more seen,—only his floating ark. (EP II 36)
To them I must reveal the truth.
195. In short, the
revelation is made to all who do not perceive the Oneness, the Presence.
196. The initiate reveals
by being what he knows he is.
How will
you do this hardest of all tasks, O triumphing disciple?
197. The true initiate is
the “Triumphant Disciple”. The sign Scorpio, the ‘Sign of Triumph’ is potent at
the first three initiations. At the third initiation, the “Triumphant Disciple”
has become the initiate.
198. There are no
illusions here, no promise of ease. To reveal Oneness in a world of disparity
is the most difficult task. Those mired in the perception of multiplicity
automatically reject the presentation of Oneness.
By
letting it be seen I am myself the truth; by living as a fragment of that Presence and
seeing all its parts. And thus is
revelation brought into the four
and by the fifth.
199. The initiate is a
member of the fifth kingdom of nature. Only by living the truth which he
inherently is, can revelation be made.
200. From those
identified with the fifth kingdom, revelation is brought to those still
identified with the fourth.
201. The Christ was able
to do this—“I am the Way, the Truth and the Life”. He made revelation of these
by demonstrably being that which He is.
202. We note the hint
that some measure of “Isolated Unity” and “Inclusive Reason” must both
be present. Isolated Unity reveals the Presence. “Seeing all its part”—all part
of the Presence—indicates Inclusive Reason.
This is
all that I can give you at this time upon the word and the injunction given to
the initiate: Reveal.
203. A great deal has
been given, has it not?
204. The one who has
achieved (rather, who has re-become in full consciousness) that which he
longed to see, may reveal.
I would point that it is not his task to
reveal the world of symbols. The five
senses and the mind principle are adequate to bring that about.
205. The three lower
worlds are the “world of symbols”. All forms are but symbols of a higher reality.
206. The world of symbols
must first be studied by the senses. When DK instructs on the interpretation of
symbols, He emphasizes the importance of sensory analysis.
It is not his task to reveal the world of
meaning. That, the
disciple arrives at and interprets as he develops soul consciousness.
207. The World of Meaning
is the World of the Soul. The place and fittingness of things within the whole is
revealed to the one who has achieved soul-consciousness.
His is the task to reveal the world of
significances, the world of reality and of essential truth.
208. Some have pondered
what the World of Significance really is.
Here DK calls it the “World of Significances”—plural.
209. Reality and
essential truth are characteristics of this triadal world.
210. As well, we might
say that all is revealed within the Light of the Divine Will.
211. The soul in the
causal body on the higher mental plane is not yet a member of the World of
Significances.
Because
of the success of the evolutionary process, this latter task is growing, and
more and more initiated revealers will be needed during the period immediately
ahead.
212. During the Age of
Aquarius, which is the Age of Universality, revealers of the universal, the
unitive, the One, will be increasingly needed. This will be a conduit through
which the major quality of Aquarius can reach many of the members of the Fourth
Creative Hierarchy.
Forget
not that the invocative appeal of the mass of men, and the intelligent
voicing of demand by those prepared intelligently to move forward, will
inevitably [Page 304] call forth the needed response and the needed revealers
of reality.
213. Invocation calls
forth response. Invocation results in evocation.
214. Human consciousness
is awakening and demanding “more light”. That demand must be met.
Perhaps there are some reading this book at this time
who are sufficiently identified with Reality and as the
Presence, to participate in meeting that demand.
The next
word which we are to consider is one of the most difficult for me to explain.
215. We move on to the
word which suggests the attainment of the fourth initiation—the word,
“Destroy”.
The reason for my difficulty is that you are
all imbued with the ordinary ideas anent these familiar words,
216. In it necessary to destroy
our customary understanding of the works used in these five injunctions.
and therefore it is
well-nigh impossible for me to convey their significances to you from the angle
of the initiate-consciousness.
217. We must disabuse
ourselves of common interpretations.
218. It is quite amazing
that Master DK feels much hampered in His attempt to convey the true significance
of these words—the real significance, the essential significance
as appreciated within the World of Significances..
Identified as you are with the form
aspect and with life in the three worlds, it is hard for you to
comprehend the state of mind and the type of awareness which distinguishes
those who are free from these all-compelling forces in the three worlds
which condition human beings,
219. The forces and forms
within the three lower worlds compel the human consciousness and
imprison it in illusion.
220. Who among us is to
convincingly state that he or she is not largely identified with the
form aspect and with life in the three lower worlds?
221. The power of Uranus
must transcend that of lower Saturn before we are ready to achieve the kind of
initiate consciousness here discussed.
thus bringing about
erroneous orientation and preventing what is really meant by spiritual
perception.
222. A “word to the wise”
may be sufficient, but words can also obstruct the attainment of wisdom.
223. “Spiritual
perception” accompanies “intuitive instinct” as a necessary foundation for the
third initiation.
The
attitude of the average man, and even of the average disciple, is that of one
who looks in from the periphery towards the centre, of one who is preoccupied
with the shell of life and is not conscious of Reality as is a member of
the Hierarchy.
224. DK tells us where we
really are, in our consciousness. We have not yet “worked our way in”.
We still dealing with the shell (Cancer) or rind (Capricorn) of life.
225. Yet Reality beckons
to us. That which ever has been ‘calls’ for recognition and subsequent
revelation.
Therefore,
when I tell you that these words for initiates which constitute what I have
called Rule XIV have a connotation quite different from that to which you are
accustomed, I am propounding for you a most difficult problem.
226. It will require deep
thought from each of us if we are truly to penetrate these
Word of Powers.
The true understanding is, I realise, not
possible for you but much can be gained by your effort to comprehend.
227. From this statement,
we must take our consolation. Every effort to comprehend is an invocation of
the hidden Truth. Such effort is a method for coming en-rapport with that which
can, thus far, only be dimly sensed.
228. When we are faced
with the incomprehensible, we should redouble our efforts to understand, no
matter how unproductive the task seems—at first. “What man has done, man can
do.” We are all Masters in the making, and one day, will be so.
What you
mean when you speak of the abstract mind is not exactly true to the facts;
229. It has often been a
problem to define exactly what the abstract mind really is. Many people may
learn to think somewhat abstractly without utilizing that which DK calls the
“abstract mind”.
230. Abstract thinking is
based upon the power of generalization which grows, inevitably, as human
consciousness matures. But the abstract mind is more than the power to
generalize.
the effort to think abstractly is
really an effort to think as far as possible as an initiate thinks who has
transcended the concrete mind and thinks,
231. How does an initiate think? The initiate has
transcended preoccupation with the lower form. He thinks in terms of energy
patterns and not in terms of the forms which those patterns have coalesced.
232. The abstract mind apprehends these underlying energy patterns—the
‘energy blueprints’ upon which concrete forms are built.
or rather is aware, in terms
of life and not of form, of being and not that which anchors being on the
physical plane—or even in terms of consciousness, as you understand it.
233. From this
description, to utilized the abstract mind is an
attempt to move beyond our ordinary understanding of consciousness.
234. Perhaps to think
abstractly it is not thinking at all, as we usually understand that
term, but a kind of intuitive apprehension of that which thought is intended to
reveal—namely, Reality.
235. The true abstract
thinker is thus aware:
236. We must be careful
to discriminate abstract thinking from intuitive apprehension. Abstract
thinking, though occurring within what is normally called the arupa worlds,
still, from the solar logoic perspective, occurs within the dense physical body
of that Logos. Intuitive apprehension or ‘thinking’ occurs within the cosmic
etheric body of that Logos.
Forget not that I have elsewhere told you that
consciousness (as grasped by the personality and the soul) has little
relation to that form of living awareness which distinguishes
the initiate who is essentially an expression of the Monad through the medium of the three
aspects of the Spiritual Triad.
237. For the initiate, consciousness
(as usually conceived) is transcended and yet consciousness (per se) is not. A
“living awareness” is his. It is, essentially, “monadic awareness”.
238. What is the
initiate? Certainly not the personality. Rather, the initiate “is
essentially an expression of the Monad through the medium of the three aspects
of the Spiritual Triad”.
239. Whereas we disciples
think in terms of soul and personality, for the true initiate, the Monad has replace the soul and the spiritual triad, the personality.
This is
peculiarly so in connection with the two [Page 305] words Which
remain for us to consider: Destroy and
Resurrect.
240. The words “Destroy”
and “Resurrect” refer only to advanced initiates and Masters.
241. Those who can truly
respond to these injunctions have either destroyed or are in process of
destroying the causal body. This means that they are not the average reader of The
Rays and the Initiations.
242. Step by step Master
DK is leading us into dimensions which we could not penetrate ourselves. Not
that we can really penetrate them now, but we are being given some knowledge of
that which is to be found within such dimensions, and the requirements of those
who seek to polarize their awareness therein.
243. I wonder if we
realize the type of insight which Master DK is attempting to evoke from us.
This is no ordinary book. It speaks to that which far transcends our usual
preoccupations. It speaks to our highest inner nature—the spiritual triad and
Monad.