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:

    1. Spiritual perception is the major gift of this contact
    2. Spiritual perception conveys the sense of attractive love
    3. Spiritual perception indicates the nature of things
    4. Spiritual perception reveals the world of meaning
    5. Spiritual perception gives the great gift of light, knowledge and ultimate illumination


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:

    1. The initial goal of soul contact
    2. The secondary goal of hierarchical position
    3. Following upon this, the goal of service

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.

    1. The consciousness of non-separateness and the recognition of universal inclusiveness
    2. The ability to reveal the nature of that reality, that Unity
    3. The ability to facilitate man’s apprehension of these fundamentals

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—

    1. The disciple has realized in individually. He has moved far beyond the theory of Oneness into the definite and sustained experience of Oneness
    2. He has carried his realization of Oneness , or planetary unity, of non-separateness into the minds and lives of men everywhere. When they think of him, they think of Oneness, for everything he is and does gives testimony to it.


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:

    1. Through individual cultivation of revelatory words and actions
    2. Through sanctioned ashramic methods designed to reveal the unity. As to the nature of these methods, they are probably hinted throughout the books, but it may also be inferred that they are conferred when one is a confirmed member of the Ashram. Some who as accepted disciples are not yet tested and confirmed members of the Ashram, ready for deeper “ashramic intimacy”.


 You can here see why—as a hierarchical techniquewe 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:

    1. They offer a practical expression of an existent unity
    2. This expression is based upon oneness of motive
    3. This expression is based upon oneness of recognition
    4. This expression is based upon oneness of orientation
    5. They are oriented towards the spiritual world
    6. They are oriented towards the service of humanity


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:

    1. A flash
    2. The sudden experience of “wondrous informative…realisation”
    3. The realization is (spiritually) “instinctive”.

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 kingdom of God, of the planetary Hierarchy. 


80.         The Kingdom of God exemplified by the Spiritual Hierarchy is the living demonstration of unity and Oneness.

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 Kingdom of God are members of the New Group of World Servers.

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 Kingdom of God is already characterized (in some sense) by the factor of synthesis. One would think that this factor was descriptive of the Kingdom of Planetary Lives, but it is representative even of the fifth kingdom.

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 Kingdom of Planetary Lives be willing synthesis in action?


 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 kingdom of God, the living proof of the existence of the world of spiritual Oneness.


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?:

    1. The Christ Consciousness knows no separation
    2. The Christ Consciousness recognizes all men everywhere as Sons of God in process of expression.

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]



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.      Opportunity comes at a moment when soul light is sufficiently palpable to be accessed and used.

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 kingdom of God.  A.A.B.) and see naught else.


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:

    1. Of that which transcends the concrete mind
    2. Of life rather than form
    3. Of being rather than that which anchors being upon the physical plane.
    4. Of that which lies beyond consciousness as commonly understood.


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.