Commentary on Rule IV for Disciples and Initiates

5. Of these eighteen fires, four of them are considered to be outside the province of man’s attention: the fires pertaining to the lowest two subplanes of the physical plane (dense and liquidic), and pertaining to the lowest two subplanes of the astral plane. Of these subplanes, DK has the following to say:

“In the two lower planes in the three worlds—the astral and the physical—the five subplanes of human endeavour are the five highest. The two lowest subplanes, the sixth and seventh, are what we might express as ‘below the threshold,’ and concern forms of life beneath the human altogether. We have a corroborating analogy in the fact that the two earliest root-races in this round are not definitely human, and that it is the third root-race which is really human for the first time. Counting, therefore, from the bottom upwards it is only the third subplane on the physical and the astral planes which mark the commencement of human effort, leaving five subplanes to be subdued.” (TCF 187)

6. There are some 346 references in the Blue Books to “subplane” and “subplanes”. I would recommend that a compilation be made and shared with all. It may take a number of hours, but would surely repay the effort. What we know about subplanes is a mixture of experience, inference and text reference. Combining the three our knowledge should grow.

7. One way of inferring the nature and behavior of the various subplanes is by assigned numbers, rays, astrological signs and planets and even generic colors (with which they, according to the Law of Correspondences) would have correlation.

8. The seven subplanes of any systemic plane, for instance, could be numbered one through seven from the ‘top’ down, and, equally from the ‘bottom up’. Thus the highest subplane of the astral plane would have the overall quality of the number six (just as all subplanes on that plane), but secondary numbers of one and seven. The same is true for the lowest subplane of the astral plane. The second highest subplane would have the secondary numbers of two and six, just as would the subplane next to the lowest—and so forth.

9. The seven rays would correlate with these numbers. On the atomic subplane of any systemic plane (or cosmic plane, for that matter) the first ray would be expressive and also, to a degree, the seventh ray.

10. The planets (especially the sacred planets) related to the subplanes would be assigned according to their predominating ray—probably the soul ray in the case of the sacred and synthesizing planets.

11. Therefore, first ray Vulcan would be associated with the atomic subplane of all systemic planes, and to a degree with the lowest subplane; second ray Jupiter with the subatomic subplane and, to a degree, with the subplane next to the lowest; third ray Saturn with the super-etheric subplane (we will use this term although not technically speaking of the actual etheric plane–the seventh) as well as with the third numbering from below; fourth ray Mercury with the central subplane of any systemic plane; fifth ray Venus with the fifth subplane numbering either down or up; sixth ray Neptune with the sixth subplane numbering either down or up; and seventh ray Uranus with the seventh subplane, numbering either down or up. There is a symmetry which needs careful consideration.

12. Non-sacred planets can also be assigned in this manner according to their predominating ray: the first for Pluto; the second for the Sun (or, more properly, for the unnamed non-sacred second ray planet it veils); the third for Earth; the fourth for the Moon (or, more properly, for the unnamed, non-sacred fourth ray planet it veils); the sixth for Mars.

13. Different musical notes can also be assigned to the subplanes, either according to the ray correlated to the note or the planet correlated to the note (as the assignment will differ in some cases for each).

14. The planes, counting from above or below, can be assigned Do, Re, Mi, Fa, Sol, La, Ti (in straight order), but this may not be the most accurate assignment. If musical notes are correlated according to the ray presumably ruling a subplane, the order of the notes assigned will not be in straight “solfeggio” order, but will occur more along the line of Do, Sol, Fa, Mi, Re, La, Ti, where Do is red, Sol is blue, Fa is green, Mi is yellow, Re is orange, La is questionable (though, perhaps, indigo), and Ti is, predictably, violet.

15. But if notes are correlated with planets rather than with the rays which they emit, then a different assignment might result in some cases. The whole subject is very technical and prone to confusion, worsened by the arbitrary pronouncements of those who have never tested their assumptions or perceptions according to the Law of Correspondences.

16. Assignment of colors to the subplanes may also occur in relation to the rays, numbered sequentially from one to seven (counting from both ‘above’ and ‘below’).

17. Where the number one is relevant, the color can be red or certain shades of orange; where number two is relevant, the color can be indigo blue or light blue; for three, the colors green or black, or perhaps, yellow; for four, yellow, green or cream; for five, the colors orange or indigo blue; for six, light blue, rose or red; for seven, violet and related shades.

18. The whole question of number/ray/color/note assignments is extremely complex and will depend upon one’s angle of vision. The correspondences can be worked out inferentially, but they will have to be measured by subtle instruments (when such instruments are invented) and by reliable psychics (scientifically monitored) whose perception is demonstrated elsewhere to correlate with known fact; they will definitely have to be called into the process.

19. This will be a revelation for a time when the fourth ray, fifth ray and seventh ray are powerful and skillfully used. Fortunately, such a time is approaching during the Aquarian Age.

20. For the present time and in the interests of simplicity, the meaning of the various subplanes can be gathered by combining the ray of the plane and subplane:

21. On the etheric-physical plane, we would number, from above, 7:1, 7:2, 7:3, 7:4, 7:5, 7:6, 7:7. On the astral plane—6:1, 6:2, 6:3, 6:4, 6:5, 6:6, 6:7. On the concrete mental plane—5:4, 5:5, 5:6 and 5:7. The higher three subplanes of the systemic mental plane are not concerned with the eighteen fires which must die down.

22. Also, we will not concern ourselves with 7:6, 7:7, 6:6, and 6:7. The gaseous subplane of the etheric-physical plane is worthy of attention as it is the subplane by means of which the breath is controlled and related to the first etheric plane, 7:4. The relationship between 7:5 and 7:4 will be involved in breathing exercises which have an effect on pranic currents.

23. As for subplanes 6:6 and 6:7 they have been, by some writers, associated with “astral hells”, and are the sites of certain kinds of phenomena with which man should have nothing to do. There is also a kind of astrality associated with the plant and animal kingdoms, and perhaps the fires of these subplanes are involved in relation to such functioning. For man, they would have to do with irrational and repetitive impulses, uninfluenced and unguided by any form of manas.

24. Just briefly, subplane 6:5 would relate to very concrete forms of low desire. Because of the 5, however, that quality in man which makes him man (namely, the individualized mind) would still be influential, but mostly lending intelligence to the acquisition of what is desired. It is the subplane of clairaudience. (cf. TCF 188-189)

25. On subplane 6:4 a struggle between lower and higher desire would be encountered. It is the subplane of psychometry.

26. On subplane 6:3 diversified intelligence would be brought to bear for the fulfillment of desire (still personal) but more illumined. It is the subplane of clairvoyance. According to the Law of Correspondences, this would be the first astral subplane responsive to the subplanes of soul, the third subplane of the mental plane (upon which the egoic lotuses of average humanity are found focussed).

27. On subplane 6:2, the energy of love would enter, contributing to selfless desire. Higher, loving emotions would here be found. It is the subplane of imagination.

28. On subplane 6:1, the will achieves regulation over desire, and one’s desires are correlated and aligned with Divine Plan and Purpose. It is the subplane of idealism.

29. On subplane 5:7, thoughts are concrete, absorbed and repetitious. Although the mind is in use, when this particular mental fire is emphasized one does not expect to find originality and the ability to “think for oneself”. It is the subplane of higher clairaudience.

30. On subplane 5:6, there is a correlation to kama-manas. One thinks in a certain manner because one wants to. One’s desires tinge the thought process. We have “feeling-toned thoughts”. Thoughts are strongly influenced by desire and aspiration and perhaps, idealism. As DK tells us that rays five and six combine in cases of ‘idée-fixe’, we would expect to find a relative frequency of that phenomenon in individuals for whom this particular mental fire was prominent. This is the subplane of planetary psychometry.

31. On subplane 5:5, manas begins to win its contest with kama, and kama-manas. The individual becomes mentally detached from his emotions and can think clearly (albeit in a rather concrete manner). The power to use the mind to increase knowledge through investigation and analysis is here found. It is possible that many of those with fifth ray minds are focussed here (though we must avoid the tendency to oversimplify). This is the subplane of higher clairvoyance.

32. On subplane 5:4, the first impacts of intuition can make their way into the concrete mind. This is a pivotal subplane, and an entire compilation could be created from the references to it. The mental unit is here focussed, and this unit has, fittingly, four divisions. This is the subplane of personality and it the pivot point in the transition from personality to soul-responsiveness. It is impossible to be a truly integrated personality unless there is significant focus on this subplane. This is the subplane of discrimination — discrimination between the self and the not-self, and between the self-as-soul and the self-as-personality.

33. Human evolution is very long and there are very few subplanes with which man is associated (and, we can say, simultaneously associated) for at this stage of evolution (and even in relation to the evolutionary development occurring millions of years ago) he was focussing on all three systemic planes (etheric-physical, astral and mental) simultaneously, though the ‘locus of attention’ continued to rise.

34. This is not the place to go into this subject exhaustively. It would require a book in itself to scratch the surface, and probably, among the esotericists of the world, significant thought on these matters has already emerged, and essays, articles and books elucidating these matters have already appeared. The information purporting to elucidate this abstruse area of occult study can never simply be assumed to be accurate. The many explanations must be correlated with each other and with what Master DK has said, and to this must be added (when possible) one’s own sensitive and illumined investigation of the matter and the testimony of reliable sensitives.

35. Still, these thoughts give us a little background from which to address the idea that the “eighteen fires must die down”.

36. We see that, inherently, there is nothing wrong with the eighteen fires. They are just as necessary as the personality of which they are constituent forces.

37. There would be times in the evolution of the personality when one or other of the eighteen fires, or certain groups of them would definitely have to be cultivated. But, presumably, we do not stand at that point, or at least the students for whom these more advanced Rules were intended do not stand at that point. It is their task to see that the soul dominates all their living and that a focus within the soul gradually shifts into a still higher focus within the spiritual triad.

38. During such higher processes the lower fires cannot be allowed to ‘roar on’, as they would consume energy meant to promote the transference and refocussing of energy. Thus, in all evolutionary process over time, there is a natural and progressive de-emphasis of the ‘lower’ accompanying a progressive emphasis of the ‘higher’

39. Note, however, that the sentence asks that the eighteen fires “die down”—not that they disappear. Just as even the newly individualized soul has all chakras represented, even though only the base and sacral centers are active, so the initiate still utilizes the eighteen fires instrumentally, though they do not, as it were, ‘burn unto themselves alone’.

40. When, however, an individual becomes a fourth degree initiate, a kind of death occurs in that process (literally or symbolically). The personality elementals are no longer necessitated for the Arhat/Master Who can build a mayavirupa (or will-created body of manifestation). Lower fires are marshaled and used, but they are not of the same nature as the fires which were consigned to animating the vehicles utilized by the lunar elementals.

41. Thus, ‘dying down’ may be the first phase experienced by the initiate standing at the third degree and advancing towards the fourth, but the ‘putting out’ of those fires (at least in a manner of speaking) is reserved for the one who has actually passed through the fourth degree and stands an Arhat or Master in a will-created body. What the exact technical process may be here is beyond the understanding of those who do not stand at that level of evolution, but as we approach the possibility of creating a mayavirupa we will understand what is necessary.

42. A word should be said about the number eighteen. It sums to nine, the number of the third ray, and hence of the third aspect of divinity. Nine is the (or, at least, a) number of completion, and signifies the end of the reign of the third aspect of divinity within the constitution of man—namely, the personality aspect.

43. We notice, in English, at least (which is, at least, indicative) that the eighteenth letter of the alphabet is “R”. This letter is related to the “Beast”, 666, which three numbers also sum to eighteen or nine.

44. When the eighteen fires die down, the “Beast” also dies down, and finally dies.

45. It is interesting that in the “growl” of many beasts, the sound which we interpret as “Rrrrrrrrrr” is prominent. It is something about how the mouth and tongue are held when a beast is growling. You can reproduce this for yourselves if you imitate a growl.

46. We note as well how prominent is the “R” is the idea of the Roar. This “R” suggests the violent powers of nature which must be subdued by the higher faculties.

47. We notice that the present Mahachohan is called Master “R” and, fittingly, He has dominion over the third aspect of divinity and the third ray as they relate to the manifestation of the human race.

48. Notice that it is the group which sees or, perhaps, sees to the dying down of the eighteen fires.

49. Of course, in a way, each individual has to see to this process himself/herself. The esotericist is S/self-taught and S/self-disciplined.

50. But there is something here about the responsibility of the group to facilitate this phase of dying down, of transition into a higher focus, which is significant. We wish to understand what role the group really has in the process.

51. We do know that as we rise into the higher aspects of our nature and focus there, we do not do so as individuals. We remain, in a way, individuals, of course, but our sense of identity is continually changing and elevating, and we come to think of ourselves, factually, as “I the group”, and later “I the whole”.

52. In discussing progress made in relation to these more advanced Rules we are not talking about individual process; rather, our progress occurs under the “Law of Group Progress”.

53. It is the members of the materialistic group (the black lodge and its representatives of all grades) who seek to ascend, egoistically, and as individuals, unrelated in love to a group. Such individuals may be related to selfish groups, but only for selfish individual purposes.

54. They, too, may see to the subduing of the fires, but only for their own safety and the growth of their power. In subtle ways, they still serve the very forces which should be dying down.

55. There are a number of different kinds of lesser lives: perhaps three kinds connected with the lunar nature of man. All of them, in a way, are elemental lives.

56. The smallest of the lives are part of that group called “elemental essence”.

57. The next lives are those who are called the “lunar elementals” or “lunar lords”

58. These “lunar lords” may be of two varieties, higher and lower.

59. The tabulation in A Treatise on Cosmic Fire p.844, is very interesting and important in this regard, for there the higher and lower “lunar pitris” are mentioned (just as the higher and lower “solar pitris”).

60. Each of the two kinds of lunar pitris has different destinies—some to enter the animal kingdom and, thus, eventually individualize; the other to “contribute to the quaternic forms of the men of the next creation”.

61. While this subject must be further researched in a cautious manner, it is possible that three different kinds of elemental life are associated with the lower part of the human energy system.

62. When the time of the fourth initiation dawns, they, all of them, return to the “reservoir of life”, improved in their nature through their association with the incarnating human soul.

63. The “reservoirs” are different in each case, but they have in common this—that they re interim conditions from which these lives may again be called forth when the time for the next evolutionary step arrives.

64. The number and status of elemental lives is a matter for deep research. There are said to be three different kinds of “elemental essence”. There are also three kinds of “elementals” which are called “lunar pitris”, each kind associated with a different level of the personality—physical, astral and lower mental. If, in addition, there is a higher kind of lunar pitris (also associated with each of the three vehicles of the human being,) then we have yet another order of lives to consider in the constitution of man.

65. What is important to realize is that the fourth initiation in the human being releases each of these kinds of pitris to a “reservoir” or “pralayic” condition. A necessary attainment has been achieved, and they are released, so it would seem, for a cycle of ‘rest’ (whatever that might mean at their level of development).

66. While elemental essence is involutionary in its nature, the lunar pitris (in both their proposed categories) are evolutionary (though unconscious) beings.

67. For the “monadic essence” the fourth degree of man represents a significant moment in their involutionary attainment.

68. For lunar pitris, the fourth degree of man represents a significant moment in their evolutionary attainment.

69. The fourth degree, therefore, represents a “parting of the ways” for temporarily associated lives from a number of different Creative Hierarchies.

70. Man, we realize is a blend of the fourth, fifth and sixth and seventh Creative Hierarchies. His higher principles (the spiritual triad and the monad) receive contributions from the third and second Creative Hierarchies.

71. At the fourth degree, the fifth goes its own separate way (back to the “Heart of the Sun” we have been told. The sixth and seventh also separate, from each other, and from the fifth and the fourth. The fourth remains in association with third and the second who provide the substance for its higher principles.

72. A reservoir is thus a condition of disengagement from which a life may be called forth from latency to activity. Within various pralayic states, something of value is definitely happening, but largely unknown to those not involved in that state.

73. The purpose of the association of the members of the various Creative Hierarchies is distinct for each, but, in the last analysis, all who are associated benefit from the association.

74. Some serve, and some are served. But even those who serve are also served, for their capacity increases and they grow in unexpected ways through sacrifice. As Master Morya has said, “When have you ever become less through sacrifice?” The pouring forth of the cup invokes its replenishment.

The Themes Included Under the Sentence 3

Let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life. This they must bring about through the evocation of the Will. The lesser wheels must not for aye revolve in time and space. Only the greater Wheel must onward move and turn.

1. While this rule is apparently very concerned with the elemental lives in their various categories, the real focus is the achievement of freedom by the human unit who has reached the “fourth great cycle of attainment”. (Rule XI for Disciples and Initiates)

2. In the gradual process of absorption, lesser wheels are absorbed into greater wheels, until only the greatest of all wheels remains (what we might call the ‘universal wheel’). (TCF 1084)

3. This Rule is, therefore, focussed on processes which operate under the Law of Synthesis.

1. This rule is related to the fourth Creative Hierarchy, also to the quaternary to which we give the name "personality". This rule reveals the nature of the fourth plane or fourth state of consciousness, that of buddhi or the plane of pure reason, the intuition. From the angle of the higher initiate, this rule is related to the activity of Monad, Soul and body within the planetary Life. (cf. RI p. 96)

This is a rule peculiarly related to the fourth Creative Hierarchy, embodying its goal as the Aryan rootrace can sense and approximate it. It is peculiarly related also to the quaternary to which we give the name "personality," composed of a vital or etheric body, a sumtotal of emotional states and a mind, plus that integrated something which we call the whole man. Rightly understood and followed, this rule reveals the nature of the fourth plane or fourth state of consciousness, that of buddhi or the plane of pure reason, the intuition. From the angle of the higher initiate, this rule is related to the activity of Monad, Soul and body within the planetary Life, and covers a great mystery and an entire system of relationships of which man in the three worlds is a dim and uncertain shadow. Some clue to the higher quaternary dealt with in this rule will emerge dimly in your consciousness (more is not yet possible) if you will attempt to realise the following:

1. Here is given a brief essentialization of the significance of the entire fourth Rule.

2. This the fourth Rule and, therefore, has applicability to the life of the fourth Creative Hierarchy.

3. Each of the rootraces has an initiatory goal. The fourth initiation conferred adeptship in Atlantean times (c.f. DINA II 467). In the Aryan race one becomes adept at the fifth degree. Even in the Aryan race, at this time, the realization of the meaning of the fourth degree has yet to be deeply established.

4. The Fourth Creative Hierarchy is closely associated with the fourth, or buddhic, plane and also with the fourth initiation. This initiation is to be the emblematic achievement and attainment of the race in this fourth round within this fourth chain. The race, in its higher strata, must achieve the highest attainment of the adepts of the Atlantean period. Certain members of the race will achieve attainments still higher (a number have already done so), and, of course, many will have to wait until the fifth round for further attainments—but it will be the fifth round in the fourth chain. There are other chains. In this chain the fourth initiation has to be of special significance.

5. The personality is, from one perspective, a quaternary—if we divide the sevenfold physical plane into its etheric and dense physical aspects. From another perspective the personality is a trinity. If however, we sum the three basic personality vehicles (the physical, emotional and lower mental vehicles) we arrive at a inclusive totality to which we give the name “personality”, and thus another quaternary is achieved—the personality and its three major vehicles. If we divide the personality into four vehicles, the personality as a whole may be regarded as a ‘quinary’. In this way we can understand personality (when unguided by soul) as an inverted five-pointed star.

6. That “integrated something called the whole man” is another name for “personality”. It is fourfold or fivefold depending upon the point of view taken.

7. We are told that the Rule, if rightly understood, reveals buddhi—the nature of the fourth plane or state of consciousness. In other words, the dying down of the fires associated with the lower quaternary, personality, reveals a kind of higher quaternary of which the buddhic plane is the lowest (and first revealed) aspect.

8. There is nothing inherently wrong with the lower eighteen fires. There comes a day, however, when they simply outlive their usefulness to the advancing soul in incarnation; their continued obtrusion into the consciousness becomes impedimentary, and they must be assigned a lower priority.

9. We have often discussed the equivalence of buddhi, intuition and pure reason. When buddhi becomes a fact in consciousness the disciple/initiate has entered the realm of unmediated truth, and major illusions are lifted (especially, the illusion of separateness).

10. Notice carefully that these Rules do not apply to only one level of evolution; they are useful for the advancing disciple, but also useful (and indicative of other processes) for initiates of high degree. Our task is to understand their application to the higher initiates, but to make application of them at our own level of unfoldment.

11. Just as the three personality vehicles (considering the physical-etheric vehicle as a single unit) are synthesized in the life of that unitary lunar lord we call the personality, so the three periodical vehicles are synthesized into that, which is a higher correspondence of the personality within the “planetary Life”.

12. We have a system of analogies and correspondences to consider when we compare the three periodical vehicles (personality, causal body and monadic vehicle) and their synthesis with the three personality vehicles and their synthesis, the personality.

13. The personality as a whole corresponds to the physical-etheric vehicle considered as a unit. The soul corresponds to the astral vehicle. The monad corresponds to the mental vehicle.

14. What is it, then, which corresponds to the personality as a whole? Whatever it may be, it may well have its ‘home’ on the logoic plane and be related to Sanat Kumara, Who is focussed ‘there’ and Who, in a manner of speaking, is the ‘Prototypal Man’.

15. Whatever may be the synthesis of the monad (and its two emanations, the soul and personality), that synthesis is occurring within the Lord of the World, and by further extrapolation, with the Planetary Logos, itself

16. We may tend to think that our ultimate identity is our monad (as that monad is now expressing). This would be only imperfectly true, for the present monadic state is a limitation upon what we even more essentially are.

17. In principle, all things are derived from the number one, and in a deeply occult sense the monad is a number two. There is always a point within the triangle. The monad is the most elevated angle of its triangle, but in a deeper sense is not the point at the center of the triangle.

18. In a way, the real monad is the ‘Ray of the Absolute’ focussed within the monadic sheath, just as it is focussed within the causal body and the personality. What we normally consider the monad is simply the highest vehicle of the monad (the highest of three such vehicles). The soul-in-incarnation is really the Ray of the Absolute; the soul within the causal body is really the Ray of the Absolute; and the soul within the monadic sheath is really the Ray of the Absolute—the true Monad, of which there is, essentially, only one in Cosmos.

19. These are abstract matters and are of philosophical interest though, perhaps, of no immediate utility to students at our stage of unfoldment. To a Master such matters will be both vital and applicable.

20. Returning to our main consideration, what we are looking for what is called a “higher quaternary”. Master DK is going to give us some hints about what it may be. We already know what the “lower quaternary” is; it is the personality.

21. In a way, Pythagoras has already given us certain hints when he presented (or re-presented) the Tetraktys. The Tetraktys is a symbol of many quaternaries, but refers in this case to a higher quaternary of man which begins on the first plane (the logoic plane) and of which the buddhic vehicle is the lowest aspect.

22. Although our normal life is still very much involved with the lower quaternary, from which we are not liberated until the fourth initiation, it helps to know something of the ‘identificatory destiny’ which lies ahead.

1. Major quaternaries:

2. The Monad relates the initiate to the Will of God, to the Council at Shamballa, to forces active on the planet Pluto, and on another planet which must remain nameless, and also to the Central Spiritual Sun. (cf. RI p. 96)

3. The Soul relates the initiate to the Love of God, to the consciousness aspect of Deity, to the Hierarchy as a whole, entering it through the Ashram of the Master Who has aided him to take initiation, to the planets Venus and Mercury, to the Sun Sirius, and to the Heart of the Sun. (cf. RI p. 96)

4. The Personality relates the initiate to the Mind [Page 97] of God, to the intelligence principle of the planetary Life, to humanity as a whole, to Saturn and Mars, and to the physical Sun through its pranic aspect. (cf. RI p. 96-97)

5. The Life aspect of the planet, or that great ocean of forces in which all these three aspects live and move and have their being, relates the initiate to that Life which works out through Shamballa, through the Hierarchy and through Humanity, thus forming part of the great sumtotal of manifestation. (cf. RI p. 97)

The Monad relates the initiate to the Will of God, to the Council at Shamballa, to forces active on the planet Pluto, and on another planet which must remain nameless, and also to the Central Spiritual Sun.

1. What this can mean is that when the monad’s influence is registered by the initiate, there is a great infusion of the Will of God.

2. The Council at Shamballa is composed of very great lives—lives Who have achieved a level of attainment far higher than any human being (especially of the Earth Chain) has been able to achieve. The normal high initiate will be able to register some of the decisions taken in this Council, but cannot engage in full participation; it is not permitted.

3. Pluto is a most mysterious planet—“non sacred” in one way, and yet “esoteric” in another. Pluto stimulates much evil on our planet, but as well, it confers the ability to recognize, confront and destroy evil.

4. What is the identity of the planet called here, “another planet”, and why must it remain nameless? There is certainly a relation between Vulcan and Pluto, being two planets usually associated with the first ray. They are also related to the crown center and the center at the based of the spine, respectively.

5. Uranus, the “home of electric fire” is also a good candidate for this other plane, and in its own right is related to the highest head center, especially after the third initiation.

“The throat centre is ruled by Saturn just as the two head centres are ruled respectively by Uranus (ruling the head centre) and Mercury (ruling the ajna centre). This is only where the disciple is concerned; the rulership changes after the third initiation or before the first.” (EH 151)

6. These two planets (Vulcan and Uranus) are probabilities. If the monad is related to a planet other than these, it would come as something of a surprise (which may be one of the reasons why that planet “must remain nameless”).

7. If the monad relates the initiate to the Central Spiritual Sun, and if Uranus is often associated with the Central Spiritual Sun (as it is in the Leo chapter of Esoteric Astrology), there is a strong possibility that the unnamed planet may be Uranus. Certainly, the monad is associated with “electric fire” more than the other two fires, Uranus is always associated with electric fire. There is, therefore, every reason to think of the monad as essentially related to Uranus.

“Neptune is looked upon as the repository of the "solar flames," and Uranus as the home of ‘fire electric’.” (TCF 1154)

The Soul relates the initiate to the Love of God, to the consciousness aspect of Deity, to the Hierarchy as a whole, entering it through the Ashram of the Master Who has aided him to take initiation, to the planets Venus and Mercury, to the Sun Sirius, and to the Heart of the Sun.

8. Some amazing astrological relationships are presented in this section, the previous and the following.

9. When we achieve soul consciousness, the relations into which we enter are detailed above.

10. The soul is what might be called the ‘factor of relational sensitivity’. It relates the initiate to those entities or beings which function in terms of relation.

11. When soul consciousness supersedes personality consciousness, the initiate becomes far more aware and sensitive than previously. He is then aware, to an extent, of the Master and the Master’s will, and the Ashramic Program to enact that will. Through the soul, the initiate finds the Hierarchy (considering it as a whole).

12. Then we are presented with the interesting idea that the soul relates the initiate to both Venus and Mercury. While a close connection to Venus may have been expected, perhaps relations to Mercury have not. However, we must remember that the Buddha and the Christ are strongly representative of the soul nature of Man, and that the Buddha is symbolically Mercury and the Christ is symbolically Venus.

13. The soul is the “Divine Hermaphrodite”, meaning not only that it is ‘bi-sexual’ and ‘trans-sexual’, but that it has the qualities of both Hermes and Aphrodite.

14. Hermes is Mercury and confers the ability to communicate as will with a wide network of related ‘souls’, and to act as a messenger between that which is ‘above’ (namely, the spirit) and that which is ‘below’ (namely the personality.

15. Aphrodite is Venus relating the soul to all souls in magnetic love.

16. There are many virtues to be found associated with the soul, but perhaps the light and love of Venus and the light and power to link associated with Mercury are among the most characteristic.

17. We note, by the way, that the Master helps the one who would be initiate take initiation. How the Master does this we are not given to know. The help must be of a very subjective, occult kind. And, the Master will be one of the becoming-initiate’s sponsors in the initiation ceremony, which is certainly of tangible assistance. Help however, is obviously offered before the confirmatory event.

18. The soul also relates the initiates to the “Sun Sirius” (from which our entire program of soul culture is sponsored). The relation of Venus to the Earth is analogous to the relation between Sirius and the Sun. The Solar Angels are related to both Venus and Sirius.

19. Mercury, too, has its very close relation to Sirius. In the following reference from The Secret Doctrine we see this relationship named.

“1. Sirius was called the ‘Dog Star.’ It was the star of Mercury, or Buddha, called the ‘Great Instructor of mankind’.” (S.D. II. 391.)

20. We must remember that Sirius has associated with it the second, fifth and sixth rays (perhaps in ascending order). Sirius is, in a way, a ‘Star of Manas’ and initiates tread the Path to Sirius for the stimulation of Manas. Both Mercury and Venus are highly manasic planets, one having a definite fifth ray and the other (Mercury) almost certainly as well (perhaps at the monadic level). As well, Venus has a second and sixth ray associated with it, thus rendering it resonant to Sirius.

21. The “Heart of the Sun” is one way of naming the soul nature of the Solar Logos. Solar Angels are related to Sirius, to the Heart of our Sun (though not exclusively to the Heart—for some are related to the “Central Spiritual Sun”) and to Venus. The implication in the alignment the Tibetan suggests is that streams of energy from the Heart of the Sun must pass through both Mercury and Venus. Of course, the Heart of the Sun must, necessarily, sustain all planets in our solar system, but perhaps certain of them are more related to that Heart than others. Usually, one would think of Venus, Jupiter and Neptune, but the Tibetan’s association of Mercury with both Sirius and the Heart of the Sun indicates that it would be wise to consider Mercury in relation to the second aspect as well as to the strictly manasic or third aspect.

The Personality relates the initiate to the Mind [Page 97] of God, to the intelligence principle of the planetary Life, to humanity as a whole, to Saturn and Mars, and to the physical Sun through its pranic aspect.

22. The personality is the third aspect of the human energy system consisting of monad, soul and personality. The Mind of God is the third of three principles of Deity: the Will of God, the Love of God and the Mind of God.

23. As the personality is the third of the periodical vehicles, its connection to the third aspect of divinity is easily understood.

24. It is interesting that Saturn and Mars are (in conventional astrology) considered to be “malefic” planets (those which bring difficulty and even “evil”). These planets are, however, those which test and try the personality, and are the ruling planets of two signs which specifically prepare the disciple to enter the ranks of Hierarchy. These two signs are, as we may know, Scorpio (ruled esoterically and exoterically by Mars) and Capricorn (ruled esoterically and exoterically by Saturn).

25. Saturn, of course, is a major distributor of the third ray (for Saturn has a third ray monad and very probably a third ray soul). Mars, while it does not distribute the third ray is, with Saturn and third ray Earth, a planet which holds a specific place within the body of manifestation of a great third ray Entity. In relation to this Entity, Earth stands for the physical body, Mars for the astral body and Saturn for the mental body. This third ray connection is yet another reason why Saturn and Mars are related to the third aspect of the human energy system—the personality.

26. The Solar Logos manifests through three aspects as well: the “Central Spiritual Sun”, the Heart of the Sun and the Personality of the Sun (which, in turn is symbolized by the physical Sun. Prana is also connected to the third aspect of divinity and to the vitalization of the form (i.e., the third aspect).

27. When we think of the personality vehicles, there are always a three and a four to be considered, as we have discussed above. When we look as the sub-diaphragmatic chakras which symbolize these personality vehicles within the etheric body, we have the sacral center representing the lower mental vehicle, the solar plexus representing the astral vehicle, the base of the spine representing the dense physical vehicle and the splenic center (not a major center) representing the etheric body itself.

4. The Life aspect of the planet, or that great ocean of forces in which all these three aspects live and move and have their being, relates the initiate to that Life which works out through Shamballa, through the Hierarchy and through Humanity, thus forming part of the great sumtotal of manifestation.

It is to these major quaternaries that Rule IV refers, and their relationships only emerge as the initiate keeps the rules. Let us now take this rule stanza by stanza, and so get some understanding of its basic significances.

1. “Life” is a great synthesizing Force. It is more than will, love or intelligence. It synthesizes them all.

2. The Life here referenced must be that of the Planetary Logos, the synthesizing Life of our planetary scheme.

3. We note that, while Rule IV can be understood as relating to the lower quaternary, its real significance deals with this great higher quaternary—

4. There are still higher solar-logoic correspondences to this higher quaternary. and Rule IV must have resonances with these as well.

(No sentences excised)

1. Let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life.

A very casual consideration will show the student that this rule contains four sentences which refer to one or other of the four aspects we have been considering. Bear this in mind as we study significances, interpretations and carry our thoughts into the world of meaning.

1. In these analyses there is always a method of interpretation involving numerology. Master DK’s mind seems, at times, to work in a numerological manner. One senses Him structuring His presentation with numerology in mind. Sometimes, however, such structuring is subtle; one has to remain alert to the possibility because He does not always draw our attention to it.

2. This is the fourth Rule and it is significant that there are four sentences.

3. We shall find ourselves thinking very seriously of higher and lower quaternaries.

4. “Significances” relate to the will aspect. The “world of meaning” relates to the soul aspect. Interpretations allow us to frame these Rules in terms of these two contexts, one of which is essentially higher than the other.

1. "Let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life." These words deal with the group personality, composed of all the personalities of its members. (cf. RI p. 97)

2. A group is in itself an entity, having form, substance, soul and purpose or objective, and that none of these is better or greater, or more developed than the aggregate of group lives which compose it. (cf. RI p. 97)

3. A Master's Ashram has in it disciples and initiates of all degrees, but no probationary disciples at all. No one below the rank of disciples—accepted and dedicated—is admitted. (cf. RI p. 97)

A very cursory reading of the Rule leads one to the surmise that one of the most important hints concerns the effect of the group life and radiation upon the individual in the group. "Let the group see that all the eighteen fires die down and that the lesser lives return unto the reservoir of life." These words deal with the group personality, composed of all the personalities of its members. It should be borne in mind that a group is in itself an entity, having form, substance, soul and purpose or objective, and that none of these is better or greater, or more developed than the aggregate of group lives which compose it. Though individuals of varying points in evolution form the group, none of them is below the level of disciples upon the evolutionary ladder. A Master's Ashram has in it disciples and initiates of all degrees, but no probationary disciples at all. No one below the rank of disciples—accepted and dedicated—is admitted. This is one of the first Rules given to an accepted [Page 98] disciple when first admitted into the Ashram, and it is from that angle that we should now consider it.

1. DK points out the group import of the first sentence of the Rule.

2. “Group life and radiation” can indeed be powerful as we will have understood if we have participated cooperatively with any substantial group.

3. The group is to “see” that the eighteen fires die down. It seems a matter for a kind of ‘group supervision’. It is as if the group has not only to “see” this happen but to ‘see to it’—i.e., to ensure that it happens.

4. It is one of the blessings of the spiritual Path that the strengths of our co-workers facilitate our individual progress. Upon this we can rely. A higher form of this group facilitation of the progress of the individual is the assistance lent by the Ashram (whether deliberately or simply because the Ashram is what it is—radiatorily). Of course the converse is also unhappily true, and if our group or groups fail(s), we, as individuals, can have our vibration lowered.

5. The eighteen fires are the fires of personality—whether of the individual personality or the group personality.

6. DK calls our attention to the “aggregate of group lives” contributing to the nature of any group—the nature of its soul, its substance, purpose, and objective. To the quality of each of these, the aggregate of group lives contributes, and that quality is limited by the quality of the aggregate.

7. In the kind of group here discussed, all members must be, at the very least, disciples—as that term is understood technically. This “rank” involves a serious application of the energies of Mercury and Saturn and, thus, a movement towards mental polarization. Strictly emotional aspirants cannot form a part of such a group.

8. Some exact information about the constitution of a Master’s Ashram is given. In it are to be found disciples and initiates “of all degrees” but no probationary disciples. One wonders what is meant by the phrase “of all degrees”. [Ital. MDR] We understand that a Master may have other Masters in His Ashram—and this is the case with Master DK (five other Masters assist Him). It does not seem conceivable, however, that a Master would have in His Ashram an initiate of a higher degree than Himself. Initiates of higher degree than a Master may, however, cooperate with Him without, technically, being members of His Ashram.

9. What is a probationary disciple? Might we say, ‘a disciple who is still being tested”? Of course, all disciples are continuously tested, so the tests which distinguish a probationary disciple from a disciple (technically understood) must be specific.

10. Let us consider a probationary disciple as one who has made a “pledge”, a promise of commitment. That pledge or promise is then tested, and it is the degree to which the disciple can hold to his/her pledge or promise which is determined by the tests.

11. Even an “accepting disciple” is, in a sense, a probationary disciple, but the period of probation does not begin in earnest until the pledge or promise is made.

12. We learn in this paragraph what Master DK means by the kind of disciple who can be a member of such a group; that disciple must be “accepted and dedicated”. So we understand that to simply be a “pledged disciple” is not sufficient. If the disciple adheres successfully to his/her pledge, he/she will, when the time is right, be accepted by the Master.

13. Why will no disciple below the rank of “accepted disciple” be admitted to such a group on the periphery of the Master’s Ashram? Because such a disciple could not be trusted. His//her level of commitment to the Master, the Ashram, and the plan and program of the Master working out through the Ashram, would not be sufficiently reliable and too easily subject to distortion.

14. A pledged disciple may be dedicated to the fulfilment of his/her pledge, but will certainly be even more dedicated as an “accepted disciple” (technically understood).

15. All the disciples, whose personal instructions may be read in the Discipleship in the New Age books, were, technically considered, accepted disciples.

16. We come to realize that the kind of groups here discussed are, technically considered, composed of those who are members of the Master’s Ashram—even if members on the periphery. All “accepted disciples” are members of the Master’s Ashram, and the rank of “accepted disciple” is, therefore, the minimum requirement for membership in such groups.

17. We must be realistic about ourselves. Probably there are not so many of us who know, with certainty, that we are “accepted disciples”. Probably all of us have made a pledge of some kind (to the soul, the Master, the Ashram, the Hierarchy or to humanity), and this pledge has been of greater or lesser intensity (and has been made with greater or lesser conscious deliberation). How we do with the maintenance of this pledge will determine whether we, one day, may form part of such as group as here discussed. Right now we are in what might be called a ‘rehearsal group’. But the rehearsal usually guarantees that a ‘performance’ will occur—whether in this life or in several lives to come. Right now, the task is to understand the part to be played and to rehearse diligently.

18. We learn the interesting fact that this Rule is one of the first to be given to accepted disciples when they enter the Ashram. This is interesting because accepted disciples may be only initiates of the first degree (or second), and this Rule can be understood as applying to the fourth degree (or, when related to the higher quaternaries previously discussed) to degrees beyond.

19. Thus, we see again the wide range of applicability of these Rules.

1. Rule IV for Disciples and Initiates is one of the first Rules given to an accepted disciple when first admitted into the Ashram. (c.f., RI p. 97-98)

2. Rule IV for Disciples and Initiates indicates certain "intentional" activities which must govern the disciple's life now that he is an integral part of the Ashram. (cf. RI p. 98)

3. The disciple admitted into an Ashram is faced with the proposition of making his life of such a nature that it furthers the group purpose, enhances the group strength, eliminates all that might hinder group usefulness, and brings closer the objective for which the group was formed—the carrying out of the Master's plans. (cf. RI p. 98)

4. It was the disciple's innate, instinctual and individual response to this ray objective, and his effort to subordinate his personality to the dimly sensed soul dedication, which led the Master in the first instance to recognise him and incorporate him into his Ashram. (cf. RI p. 98)

5. The magnetic "pulling" power which had hitherto led the disciple forward is now — when admitted to enter into an Ashram — superseded by a radiating stimulating potency; this effects great changes in him, and produces both eliminating and substituting results. (cf. RI p. 98)

The three Rules we have earlier considered are general in nature and relate to certain broad themes or demanded hypotheses which must govern the consciousness of the disciple in the future. In this particular Rule we enter the realm of the specific, and are presented with certain "intentional" activities which must govern the disciple's life now that he is an integral part of the Ashram. He is faced with the proposition of making his life of such a nature that it furthers the group purpose, enhances the group strength, eliminates all that might hinder group usefulness, and brings closer the objective for which the group was formed—the carrying out of the Master's plans. It was the disciple's innate, instinctual and individual response to this ray objective, and his effort to subordinate his personality to the dimly sensed soul dedication, which led the Master in the first instance to recognise him and incorporate him into his Ashram. The moment that happened, the disciple came not only under an increased impact of egoic force and egoic impulsive intention (using those words in their occult sense), but the group radiation began its beneficent work upon him. The magnetic "pulling" power which had hitherto led him forward is now superseded by a radiating stimulating potency; this effects great changes in him, and produces both eliminating and substituting results.

1. We learn that the first three Rules are of a general and preliminary nature. They are foundational and must be understood by all the newer kind of disciples.

2. We note that the content of these Rules refers to “the disciple in the future”. Disciples of the present may study these Rules (and, indeed, we are) but we should not delude ourselves that fulfillment of the requirements will be easy of accomplishment before the Aquarian Age is with us, and this will not be for more than a hundred and ten years [written 2003].

3. The number four takes us into the world of concrete form and onto the dense physical plane. It is only natural that a new level of specificity should accompany this fourth Rule.

4. In this fourth Rule we are speaking of the will and its “intentional activities”. The number four brings us into relation with the life aspect of the Planetary Logos and Solar Logos, for this aspect expresses itself with reasonable fulness upon the buddhi plane, the fourth.

5. We have it affirmed for us that the disciple to whom this Rule applies is “an integral part of the Ashram”. Such a disciple is, we have been told, an accepted disciple and an accepted disciple is an integral part of the Master’s Ashram (though standing on its periphery).

6. As an accepted disciple, demanding requirements are laid upon him/her. In the consciousness of such a disciple, the Ashram must “come first”, and his/her presence in the Ashram must be of benefit and value to the Ashram. The accepted disciple knows somewhat of the Master’s plans and is willfully and aspirationally dedicated to the carrying out of those plans.

7. Why did the Master accept the disciple? What did the disciple do to deserve acceptance? The disciple had an innate, spiritually instinctual, individual response to the “ray objective” which expresses itself in the Master’s Ashram, and made a considerable effort to subordinate his/her personality to the dimly sensed soul dedication which resonated with the Master’s objective.

8. It is clear that the disciple is responding to his/her own soul ray. That response leads him/her into the Ashram of a Master on the same ray as the disciple’s soul.

9. Acceptance into a Master’s Ashram is not light matter; in fact it places considerable spiritual pressure upon the newly accepted disciple. The disciple’s own soul increases its energic flow towards the disciple’s personality. Master DK calls this increase of egoic force by the term, “egoic impulsive intention”. It is a powerfully descriptive phrase referencing the application of the will of the Solar Angel, and the power of that will to produce or impel action in the personality life of the disciple.

10. So the higher ego (the Solar Angel) is able to make a great impact on the disciple as a result of the fact of “acceptance” into the Ashram. As well, greater conscious access to the stored content of the causal body may be expected.

11. Further, and most importantly, the group radiation of the Ashram begins its “beneficent work upon him”. The newly accepted disciple begins to rise because of the effect of ashramic radiation. A door has been opened. That which was inaccessible before now flows in. A new form of elevating stimulation is sensed. This, of course, may produce reaction in the unredeemed aspects of the disciple’s lunar vehicles.

12. We are told of two kinds of energies/forces which emanate from the Ashram where the disciple is concerned. At first he/she was subjected to a “magnetic pulling power”. It was an attractive power, not a forcing power. It led forward invitingly and without coercion. It was correlated to the second ray, no matter what the ray of the Ashram may have been.

13. Once technical “acceptance” has occurred, a new type of force is added to the “pulling” power. It is more like a ‘pushing’ power. It is directly stimulative and radiatory rather than attractive and magnetic. Its stimulation produces both eliminative and substitutive effects.

14. We can see that “acceptance” into an Ashram subjects the newly accepted disciple to first ray energy (again, regardless of the ray nature of the Ashram). Undesirable conditions in the personality are noted and expelled (gradually or more rapidly) and new conditions are deliberately built in.

1. The effect of the life of the Ashram upon the disciple:

a. The life of the personality is steadily weakened, and its grip upon the soul is definitely loosened. The soul begins to dominate in a very real sense. (cf. RI p. 98)

b. in the three worlds of human manifestation becomes needless. All the lessons have been learnt and the soul objective has been attained. (CF. RI p. 98)

c. The Will of the Monad begins to be sensed; the will aspect blends with the love aspect and makes the intelligence aspect fruitful and effective for the carrying out of divine purpose, focussed for the disciple through the Ashram. (cf. RI p. 98-99)

d. The purposes of time and space, of events and extension, of matter and consciousness have been achieved and are eventually superseded by something for which we have as yet no term and of which we have no conception. It is that which begins to express itself after the third initiation, when the Father aspect "comes into view". (cf. RI p.99)

e. The whole is seen to be of more vital importance than the part, and this not as a dream, a vision, a theory, a process of wishful thinking, a hypothesis or an urge. It is realised as an innate necessity and as inevitable. It connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good. (cf. RI p. 99)

The effect of the life of the Ashram, as far as the group which forms it is concerned and apart from the Master's Own potency, can be described as follows:

1. The life of the personality is steadily weakened, and its grip upon the soul is definitely loosened. The soul begins to dominate in a very real sense.

2. The necessity of incarnation becomes appreciably less, and finally life in the three worlds of human manifestation becomes needless. All the lessons have been learnt and the soul objective has been attained.

3. The Will of the Monad begins to be sensed; the will aspect blends with the love aspect and makes the [Page 99] intelligence aspect fruitful and effective for the carrying out of divine purpose, focussed for the disciple through the Ashram.

4. The purposes of time and space, of events and extension, of matter and consciousness have been achieved and are eventually superseded by something for which we have as yet no term and of which we have no conception. It is that which begins to express itself after the third initiation, when the Father aspect "comes into view"—I know not how else to word it.

5. The whole is seen to be of more vital importance than the part, and this not as a dream, a vision, a theory, a process of wishful thinking, an hypothesis or an urge. It is realised as an innate necessity and as inevitable. It connotes death, but death as beauty, as joy, as spirit in action, as the consummation of all good.

1. These are most important descriptions and must be carefully studied. Note that the Master’s potency (although potent indeed) is not here referenced. The results relate to the impact of the Ashram, itself.

2. DK speaks of the weakening of the personality life and the loosening of its grip upon the soul. Vulcan is the planet of strength and of the grip. Vulcan represents both the soul’s grip upon the personality and the personality’s lunar grip upon the soul.

3. When the personality is strong, it drives energy below the diaphragm. (cf. R&I 9-10) We can see that Ashramic radiation must have just the reversed effect.

4. When a personality is weakened the principle of ahamkara (as it applies to one’s lower sense of identity) begins to fade. One moves increasingly beyond a sense of isolated personal identity.

5. From a planetary perspective, under the influence of Ashramic radiation, Mercury and Venus subdue the lower energies of Saturn and Mars.

6. The second point informs us that the necessity for incarnation decreases under Ashramic impact. Probably the desires and values are so altered that karma-producing desires are no longer pursued to the same extent, and thus, no longer draw the disciple back into incarnation so insistently.

7. From the Ashram there comes a stream of informative wisdom which reveals the three worlds for what they are. These lower three dimensions are seen as increasingly less desirable, and the methods of handling problems within these worlds is subject to this stream of wisdom. Under ashramic radiation the disciple is able to work with increasing skill-in-action, thus decreasing the karmic consequences of his/her acts.

8. We can see what a liberating effect Ashramic radiation has upon the disciple.

9. If it was ever wondered when the will aspect of the monad makes its presence consciously felt, that question is answered here. The stage of accepted discipleship marks the point when monadic energy begins to be sensed. This fact tends to place the stage of accepted discipleship closer to the second initiation than to the first, for the will aspect is consciously felt as that initiation is approached. At the second degree, will counters desire (as Vulcan counters Mars, and as the secretions of the pineal gland eventually regulate the secretions of all other glands).

10. So, ashramic radiation stimulates monadic registration. The members of the Ashram are somewhat sensitive to the will of purpose of the Master as that will or purpose is focussed through the Ashram’s plan. The monad knows its part in the purpose—the Divine Purpose. The pertinent aspect of the Divine Purpose reaches the disciple through that part of the Divine Plan for which the Ashram is responsible.

11. The disciple may have imagined that he/she knew somewhat of Divine Purpose, but when the stage of accepted discipleship is reached, the Ashram focusses that Purpose. When will stimulates intelligence, the intelligence aspect becomes “fruitful and effective” upon the physical plane. This means that intelligence can now successfully carry out a portion of the Divine Plan.

12. We can see that Ashramic radiation will make a disciple a far more effective and useful server. His/her physical plane actions, guided by loving, intelligence spiritual will, will serve ashramic intention with an accuracy and impact unattainable before “acceptance”.

13. The fourth result of ashramic radiation on the life of the accepted disciple (and it is not an immediate result, for it concerns that which “comes into view” after the third initiation) enters the realm of philosophy—though a practical and occult philosophy. “The purposes of time and space, of events and extension, of matter and consciousness have been achieved” we are told. This achievement occurs at the third initiation, when the illusions of time, space, matter, extension, events and consciousness (as usually understood) are somewhat dispelled. To a degree these categories will continue to exist in the consciousness of the higher initiate, but they will be seen in such a new light, that the understanding of them is very much altered.

14. The majority of the Ashrams are now focussed on the buddhic plane. We are told that relatively recently, the Ashrams moved to the buddhic plane from the higher mental plane. Upon the buddhic plane an entirely new type of consciousness ‘begins’—at least for the disciple who has previously been subject to the illusions of the three lower worlds. Ashramic radiation could not so well help to dispel the illusions of time and space, were they not now focussed on the buddhic plane.

15. For the disciple approaching and identifying with the Ashram, something new is coming “into view”. This “something” is related to the awareness of the spirit the truly divine aspect of man.

16. The Ashram already lives “in” the awareness of this “something”, for the Ashram is focussed on the buddhic plane. It is natural, then, that ashramic radiation will confer upon the disciple’s consciousness something of the quality of the level of awareness of the Ashram.

17. Thus, we can understand how ashramic radiation helps bring an awareness of the spirit “into view”. This cannot happen immediately, because one can be an accepted disciple even before the second initiation, and ‘spirit awareness’ really emerges following the third degree. But ashramic radiation will lead the consciousness of the disciple in that direction.

18. As discussed earlier, the weakening of the personality quaternary slowly reveals the presence of a higher quaternary of which the buddhic vehicle is the lowest point. As buddhic focus increases, the Presence, Itself, “comes into view”. Of course, the word “view” suggests objectivity and the separation of “this” from “that”. Rather, as spirit “comes into view”, it is through an identificatory process and not a process of consciousness at all (for in consciousness, as usually understood, subject and object are differentiated, and when spirit comes into view. that differentiation is overcome).

19. The fifth result of ashramic radiation upon the consciousness of the accepted disciple is a glorious realization. The Ashram stimulates in its new members a very real sense of wholeness, which transcends the theory of wholeness found ready on the lips of those who are very far from any true appreciation of its real nature.

20. Note in this fifth point the presentation of all the things which a real understanding of wholeness is not—not a dream, vision, theory, process of wishful thinking, hypothesis nor an urge. These words pretty well include how the average disciple relates to the reality of oneness—even though he/she may think he/she has transcended these limited approaches. The radiatory stimulation of the Ashram brings all of these approaches into the realm of realized fulfillment. The fact of oneness/wholeness is known and can be asserted factually.

21. The third aspect of consciousness (the individual, personal aspect) is completely overcome. “The macrocosmic whole is all there is”. The part no longer contends with the whole; it has lost the contest through the breaking of illusions, which begins to occur at the third degree.

22. When these kinds of realizations begin to dawn, there is no room for argument. Argument belongs to unenlightened minds who are fighting about the true nature of that which they have not yet seen.

23. We can see that ashramic radiation leads the disciple into the realm of “death”, but it is an occult death which is more living than any life experienced before that point.

24. Once the disciple has truly “entered the stream”, the stream of ashramic radiatory influence is there to propel him/her along towards the great “ocean of consciousness” and realization. We can understand that entry into that “ocean” is a kind of death to all the limitations of form.

25. It becomes clear that ashramic radiation leads the disciple towards the opportunity of the fourth initiation, when “death” is truly understood and faced, and real entry into life occurs.

26. Surely we see how profound are these five points which discuss the radiatory effect of the Ashram upon the new accepted disciple. Let us ponder them carefully, and see whether we can sense any of these factors operative in our lives, and to what degree.

1. When admitted into an Ashram, life is approached from the angle of the Observer and not from that of a participator in actual experiment and experience in the three worlds. This Observer is different to the Observer on the probationary Path. (cf. RI p. 99)

2. Those who form the Ashram are living in the three worlds of experience if they are accepted disciples, but the focus of their attention is not there. If they are initiated disciples, they are unaware of the activities and reactions of their personalities, because certain aspects of the lower nature are now so controlled and purified that they have dropped below the threshold of consciousness and have entered the world of instinct. (cf. RI p. 99)

3. Death is in reality unconsciousness of that which may be functioning in some form or another, but in a form of which the spiritual entity is totally unaware. (cf. RI p. 100)

4. The reservoir of life is the place of death, and this is the first lesson the disciple learns. (cf. RI p. 100)

It will be obvious, therefore, that the interpretation of these Rules must involve capacity to pass beyond the usual attitudes and what one might call the usual metaphysical and theosophical platitudes, and to see life as the Hierarchy sees it. This means that life is approached from the angle of the Observer and not from that of a participator in actual experiment and experience in the three worlds. This Observer is different to the Observer on the probationary Path. Most of the experiment and experience has been left behind, and a new orientation to a world of values, higher than even the world of meaning, has set in. This attitude might well be described as the mode of approach of all who form a part of an Ashram. Those who form the Ashram are living in the three worlds of experience if they are accepted disciples, but the focus of their attention is not there. If they are initiated disciples, they are increasingly unaware of the activities and reactions of their personalities, because certain aspects of the lower nature are now so controlled and purified that they have dropped below the threshold of consciousness and have entered the world of instinct; therefore there is no more awareness of them than a man asleep is conscious of the rhythmic functioning of his sleeping [Page 100] physical vehicle. This is a deep and largely unrealised truth. It is related to the entire process of death and might be regarded as one of the definitions of death; it holds the clue to the mysterious words "the reservoir of life." Death is in reality unconsciousness of that which may be functioning in some form or another, but in a form of which the spiritual entity is totally unaware. The reservoir of life is the place of death, and this is the first lesson the disciple learns.

1. DK tells us that there is no way to interpret this Rule successfully unless we can move beyond the usual attitudes, metaphysical and theosophical platitudes. Without realization, our interpretations will be untrue and insubstantial.

2. What would it mean to see life as the Hierarchy sees it? Technically, the accepted disciple is a member of the Spiritual Hierarchy, though, of course, a neophyte.

3. Hierarchy views the world through the consciousness of love-wisdom. Hierarchy sees with “pure reason” and with “infallible intuitive perception”. Hierarchy has mastered to some significant extent the buddhic consciousness. All these perspectives would be required of one capable of seeing life as Hierarchy sees it.

4. But all of us are participators in experiment and experience within the three worlds. We are still ‘here’ and are not sufficiently free to see as can see those who have completed Their experiment and experience. Yet the accepted disciple is beginning the process of completion and can, therefore, begin the process of seeing as see Those who stand, for him/her, as great Prototypes.

5. Master DK urges upon us a new understanding of the term “Observer”, for it is observers we are to become, but not the kind of observer which is found upon the Probationary Path. The observer standing on the probationary path is attempting some form of detached mental observation so he/she can free himself/herself from glamor (and, to a degree, illusion).This type of observation serves the interests of clarification. The kind of Observer which the more advanced disciple must become uses observation as a method of detached, synthetic understanding. The major glamors and illusions have been overcome, and as one becomes this kind of Observer, one begins identifying with the spirit through which, ultimately, all observation comes. The monad or spirit is, for us, the ultimate, detached Spiritual Observer.

6. For the kind of Observer we are to become, new values are being developed. The World of Meaning (so important to soul consciousness) is being transcended. The World of Significance is being entered.

7. We are told that all those who are members of an Ashram are Observers of this kind. The attempt to become the Observer in this higher sense is a “mode of approach” familiar to all ashramic members. Full members of the Ashram have achieved it; newcomers to the Ashram are achieving it.

8. DK contrasts the consciousness of the accepted disciple with that of the true initiate. Accepted disciples live in the three worlds, but the major focus of their consciousness is not there. They are becoming increasingly detached from preoccupation with the happenings in those three worlds. They are learning to focus as the Observer, which is soul conscious and increasingly, and in time, spirit conscious.

9. The true initiate has advanced even further. DK tells us something rather remarkable. All personality functioning has dropped below the threshold of consciousness for the true initiate. There is no more ‘trouble’ in the realm of personality. Personality reactions have long been purified and controlled. They have been correctly patterned and no longer obtrude. Personality function has become instinctive. The true initiate is totally unaware of that level of functioning (to us, is it not true, a very noticeable level—usually). To make His point exceedingly graphic, DK refers to our unawareness of the physical body during sleep. The consciousness is elsewhere. The one who is truly asleep is focussed on the inner planes. What his/her physical body does or does not do is quite unconscious. Can one imagine the point of tension required to render the personality and its responses completely instinctual and unconscious?

10. The Master is telling us something really important about initiate consciousness—something, He suggests, that is both deep and unrealized.

11. DK deals with very occult matters:

“This is a deep and largely unrealised truth. It is related to the entire process of death and might be regarded as one of the definitions of death; it holds the clue to the mysterious words ‘the reservoir of life.’ Death is in reality unconsciousness of that which may be functioning in some form or another, but in a form of which the spiritual entity is totally unaware. The reservoir of life is the place of death, and this is the first lesson the disciple learns.”

DK is giving us a new insight into the meaning of death. Death is defined in terms of consciousness and unconsciousness. That which dies passes out of our range of consciousness and into a dimension from which it can no longer be conscious of the dimension from which it passed (at least, not usually). To those who have dimensionally-pervasive consciousness, there is no death. There is merely something happening ‘in another room’, so to speak.

12. The “reservoir of life is the place of death”. This is the first lesson the accepted disciple in an Ashram learns. It seems a difficult and obscure lesson. Perhaps it means that the lesson of “multi-dimensional consciousness” is brought home as a factual reality. We normally live in such a darkened space of consciousness. The accepted disciple is given the opportunity to overcome such limitations and ‘leave the darkened room’.

13. So much stimulation emanates from dimensions which are outside the apprehension of the normal consciousness. A reservoir is a place of sustainment. That which is needed is stored there. Water, for instance, is drawn from a water reservoir to meet need. Occult reservoirs are hidden from the eyes of the uninitiated. They, therefore, exist in the realm of “death”, because the usual consciousness is unconscious of them.

14. We are, in a way, ‘dead’ to the true sources of sustainment of the worlds in which we habitually live.

15. If we are to “overcome death” we must begin by overcoming unconsciousness. Every bringing of unconscious content into the realm of consciousness is an incremental step in the overcoming of death.

16. No doubt there are many “reservoirs of life”. There are many ‘energy repositories’ for all manner of lives. The various conditions of “pralaya” are such energy repositories. Death is a limitation upon accessibility. To the one who overcomes death, the repositories or reservoirs of energies on various planes are increasingly accessible.

17. The accepted disciple learns an attitude which might be expressed as the following mantram: ‘death demands penetration’. Everything is ‘here’; everything is ‘happening’, but we don’t know it—directly. Direct knowledge must come, and with its coming, the reign of what we usually call “death” will end.

1. The eighteen fires refer to the eighteen states of matter which constitute the personality (seven physical states of matter, seven emotional states, enabling the astral body to function on the seven subplanes of the astral plane, and four states of matter for each of the four conditions of the concrete mind). (cf. RI p. 100)

2. The eighteen fires are, in fact, eighteen grades of substance, eighteen vibratory groups of atoms, and eighteen aggregates of life which form the bodies of the lunar lords which in their totality, form the body of the Lunar Lord, the Personality. (cf. RI p. 100)

The eighteen fires refer to the eighteen states of matter which constitute the personality. They are: seven physical states of matter, seven emotional states, enabling the astral body to function on the seven subplanes of the astral plane, and four states of matter for each of the four conditions of the concrete mind—(7, 7, 4, = 18). These are eighteen grades of substance, eighteen vibratory groups of atoms, and eighteen aggregates of life which form the bodies of the lunar lords (as The Secret Doctrine calls them) which in their totality, form the body of the Lunar Lord, the Personality. The above is the very a b c of occultism and a familiar truth to all of you. What is referred to here has, however, no reference to processes of purification, of control or of discipline. These have been much earlier considered and are regarded as the necessary processes instituted upon the probationary path, and should have reached a point prior to the stage of accepted discipleship where—rapid or slow in expression—they are nevertheless automatic in action, sure and inevitable.

1. The eighteen fires are eighteen states of matter, vibratorily distinct. We do not yet have the key notes and vibratory frequencies which distinguish one state of matter from another, but one day, when we can be trusted, and when it will serve a useful purpose in relation to the Plan, we will be entrusted with them.

2. Master DK gives us technical information concerning the eighteen fires. He calls them “eighteen grades of substance, eighteen vibratory groups of atoms, and eighteen aggregate of life”. To learn more about these aggregates from a quantitative point of view, the book Occult Chemistry, by C.W. Leadbeater and Annie Besant is recommended. The methods of aggregation are therein disclosed.

3. Some basic occultism is given here with which most of us will be familiar.

4. As suggested earlier in this Commentary, the number 18 is to be studied numerologically and in relation to the third ray.

5. DK points out to us that, with respect to Rule IV, we are not dealing with the processes of purification (processes instituted upon the Paths of Aspiration and Probation).

6. An important hint is given to us: by the time the stage of accepted discipleship is reached the processes of purification, control and discipline are “automatic in action, sure and inevitable” even though the degree of rapidity of these processes will vary from disciple to disciple.

7. Thus, for an accepted disciple, it is not a question of “whether” there will be purification, control and discipline, but rather of “how long it will take”. It will happen and, in fact, is in process—automatically.

8. The dying down of the eighteen fires is the dying down of purified, controlled and disciplined fires. They are working well and as they should, but must give way to vibratory states which are intended to supersede them (intended to lead into states of consciousness and potential not accessible to the eighteen fires no matter how refined and purified).

9. If we think that the initiate of the third degree still functions through a personality (albeit a very highly developed personality—refined, purified, controlled and disciplined), we can see the corroboration that the dying down of the eighteen fires refers to fires that have already been spiritually conditioned to a great extent and are not altogether unmanageable and rebellious. Still, because they are burning and consuming attention, they are ultimately obstructive of the higher processes which must supersede them.

Detachment and its significance for the initiate:
It is the detachment of the soul from the body or the institution of those activities which bring about what is called in the Bible "the second death." It is not detachment as the aspirant practices it. It is the scientific breaking of all links and the ending (through completed use) of all contacts which are now regarded as militating against liberation. It is in reality a scientific process of ending karma; it is individual and national karma which brings a man back into a physical vehicle and clothes him with the qualities and aspects of substance. This must end whilst he is a member of the Master's Ashram and is preparing himself for the triumph of the fourth initiation. This is brought about by the automatic, ceaseless and unquestioning fulfillment of duty, from the angle of recognised service. (cf. RI p. 100-101)

The first sentence in this fourth rule refers to Detachment—the detachment of the soul from the body or the institution of those activities which bring about what is called in the Bible "the second death." It is not detachment as the aspirant practices it. It is the scientific breaking of all links and the ending (through completed use) of all contacts which are now regarded as militating against liberation. It is in reality a scientific process of ending karma; it is individual and national karma which brings a man back into a physical vehicle and clothes him with the qualities and aspects of substance. This must end whilst he is a member [Page 101] of the Master's Ashram and is preparing himself for the triumph of the fourth initiation. This is brought about by the automatic, ceaseless and unquestioning fulfillment of duty, from the angle of recognised service.

1. Detachment, we are told, is the keynote of the first sentence of Rule IV. This is not the detachment of the mind from the astral vehicle (a preliminary and necessary detachment). It is a detachment of soul consciousness from the entire personality. It begins with the process of disidentification from the personality nature and ends with the consciousness focussed firmly in the soul.

2. Just as there is a “second birth” (which we can think of as the first initiation), so there is a “second death” which can reasonably be conceived as the fourth initiation.

3. The aspirant practices one type of detachment. He/she seeks no longer to be swayed by desire, emotion and wayward thought currents. This is detachment within the realm of personality. The detachment we are speaking of here is detachment from the personality altogether.

4. We see much of the first ray entering in the process which makes of the accepted disciple the true Observer and the ‘One Detached’. There are a deliberate “breaking of links” and an ending of all contacts militating against liberation. One can clearly see the application of the potency of Pluto—the one who “severs the thread”.

5. Note that we are talking about a “scientific” breaking of links. We must remember that at the third initiation, the term “science” takes on a special significance. The fifth ray is prominent at this initiation and is necessarily used in preparation for the fourth degree, when all ties to the world of normal human experience are broken. That initiation, however, is qualified mainly by the fourth ray.

6. A very occult statement is made anent the causes of reincarnation. Individual and national karma bring a man back into incarnation. They clothe the man with “qualities and aspects of substance”. We can see all kind of connections here between ‘karmic clothing’ and the third-ray-“Weaver” who ‘weaves’ that clothing. The clothing is made of many ‘threads’ (threads of connection to the life of the lower three worlds). These threads must be severed. We can see how the harsher planets are of extreme usefulness in this process—Pluto (the ‘shears’) and Saturn with His scythe, especially.

7. So much of the successful ending of karma has to do with the cutting of threads, and the wisdom and skill in action to avoid binding oneself by newly generated threads. But this is not accomplished through a selfish refusal to engage with the lower three worlds—especially when need is evidenced within those worlds. Such a refusal binds one even more tightly to the ones who were in need and selfishly refused.

8. The right kind of relation to need and to those in need (through selfless love) is a great dissolver of the threads of karma.

9. We can see how radiatory stimulation from the ashram unties the threads, dissolves the threads, cuts the threads of karma. And all this is done in order to prepare the accepted disciples for the fourth initiation which is a “triumph”. When the word “triumph” is used, one thinks of Hercules and the sign Scorpio—even though the peculiar “testing potency” of Scorpio is said to be active in relation only to the first three initiations. Perhaps Scorpio is related to the fourth initiation in another way, after the individual tests leading to the third degree have been passed.

10. ‘Karmic binding’ must end by the time the fourth degree is to be taken. We are told how: “This is brought about by the automatic, ceaseless and unquestioning fulfillment of duty, from the angle of recognised service”.

11. In what manner does this kind of fulfillment of duty lead to the ability to, symbolically, stand ‘naked and unclothed’ at the fourth degree—i.e., free from the binding clothing of karma?

12. In the fulfillment of duty there is no personal element. When one fulfills duty properly, one does not do so because one desires to do what must be done, but because one loves and wills to do it. There is no personal investment in such fulfillment. There are no personal desires being gratified through such fulfillment. Regardless of what the personality may want, the fulfillment is enacted–automatically, ceaselessly and unquestioningly.

13. It is clear that when possessed of such an attitude, there is no delay, no temporizing, no struggle with the ‘parts’ of oneself which may not desire to fulfill the duty. When one “questions” the fulfilment of duty, it is usually the part which does not wish to fulfill, that is doing the questioning. This recalcitrant part has been overcome and can no longer impose delaying tactics upon the process.

14. At length, in the midst of this process, one discovers that one is “asking nothing for the separated self”. One discovers that desire has been superseded by will. One discovers that desire, with its binding power, has died of attrition. One discovers as well, that one wants nothing from the lower three worlds except the opportunity to serve them. One then functions solely as a contributor rather than as one animated by the spirit of acquisition (however subtle such acquisitions might be).

15. Animated by the will to fulfill all duties and ‘giving all away’ as one persists in the process of fulfilment, the day of freedom and of triumph at last arrives. The triumphant initiate sees the “Light of Day” and breaks forth into the freedom of the buddhic plane.

16. It would repay each of us to make a list of our duties (real and imagined) and assess our attitude towards their fulfilment. When one loves the process of fulfilling duty (considering it a privilege so to do rather than emphasizing the weight of the burden to be carried) it is a sign that much progress in the right direction has been made.

1. An intelligent understanding of this first sentence of Rule IV for Disciples and Initiates will lead to those actions which "produce the death and dissipation and final dissolution of the personality through the ending of karma." (cf. RI p. 101)

2. A Master has no personality at all. His divine nature is all that He has. The form through which He works (if he is working through and living in a physical vehicle) is a created image, the product of a focussed will and the creative imagination; it is not the product of desire, as in the case of a human being. The lesser lives (which are governed by the Moon) have been dispersed. (cf. RI p. 101)

3. For the adept after the 4^th initiation the lesser lives no longer respond to the ancient call of the reincarnating soul, which again and again has gathered to itself the lives which it has touched and coloured by its quality in the past. (cf. RI p. 101)

4. The soul and the causal body no longer exist by the time the fourth initiation is undergone. What is left is the Monad and the thread, the antahkarana which it has spun out of its own life and consciousness down the ages and which it can focus at will upon the physical plane, where it can create a body of pure substance and radiant light for all that the Master may require. (cf. RI p. 101)

5. A Masters body will be a perfect body, utterly adapted to the need, the plan and the purpose of the Master. None of the lesser lives form part of it, for they can only be summoned by desire. (cf. RI p. 101)

It might be stated that an intelligent understanding of this sentence will lead to those actions which "produce the death and dissipation and final dissolution of the personality through the ending of karma." It must be remembered that a Master has no personality at all. His divine nature is all that He has. The form through which He works (if he is working through and living in a physical vehicle) is a created image, the product of a focussed will and the creative imagination; it is not the product of desire, as in the case of a human being. This is an important distinction and one which warrants careful thinking. The lesser lives (which are governed by the Moon) have been dispersed. They no longer respond to the ancient call of the reincarnating soul, which again and again has gathered to itself the lives which it has touched and coloured by its quality in the past. The soul and the causal body no longer exist by the time the fourth initiation is undergone. What is left is the Monad and the thread, the antahkarana which it has spun out of its own life and consciousness down the ages and which it can focus at will upon the physical plane, where it can create a body of pure substance and radiant light for all that the Master may require. This will be a perfect body, utterly adapted to the need, the plan and the purpose of the Master. None of the lesser lives (as we understand the term) form part of it, for they can only be summoned by desire. In the Master there is no desire left, and this is the thought held before the disciple as he begins to master the significance of the fourth Rule.

1. We are shown the powerful results to be expected from an intelligent understanding of this first sentence in Rule IV. We might add the word “execution” to the word “understanding”.

2. We are looking for the death, dissipation and final dissolution of the personality. In Rule IV, we are, indeed, courting death. The planets involved are necessarily Saturn, Uranus, Neptune and Pluto. Probably every planet can participate in the process of ending the reign of personality, but these “synthesizing planets” plus the “esoteric” planet Pluto are unusually “death-dealing”.

3. We also see that if personal karma is fulfilled, the personality necessarily dies. It is as if personality is held together by “threads of karma”. This is an occult thought and deserves pondering.

4. When there is no karma related to the three lower worlds, there is no attractive force to hold personality together. That which seems like personality in the case of the Master or higher initiates, is not really personality.

5. The Master, we are told, has no personality (in the sense that men do). The Master is possessed of His “divine nature”. That’s it—nothing else. That which seems to be a personality is a will-created body, a mayavirupa.

6. What is significant to realize is that a mayavirupa is not created through the forces of desire but, rather, through will (aided by the imagination, magically potentized).

7. The lunar lords are gone. They are ruled by desire; they are unconscious desire beings and not conscious will beings. In the case of the Arhat or the Master, the lunar lords have been released to the “reservoir of life” awaiting their next opportunity. They form no part of the expressive ‘mask’ used by the Master to function in the lower worlds.

8. We are asked to ponder on the difference between a desire-created personality and a will-created mayavirupa which only seems like a personality but is not.

9. At the fourth degree, the lesser lives, governed by the Moon, have been dispersed. This refers not so much to the tiny elemental lives which are the atoms of the various planes on which the lunar lords function, but to the lunar lords, themselves, whose bodies are composed of these tiny lives—atomic and molecular.

10. The lunar lords are evolutionary beings. Some say there are two types of lunar lords associated with each lunar vehicle. This warrants research, but whether or not it is true, these lives are dispersed at the moment of triumph we call the fourth degree.

11. The ‘building materials’ of the Master are “pure substance and radiant light”. We may question whether “pure substance” relates to any monadic essence which has been formerly tinctured by association with lunar elementals, or whether only substance which has been unassociated with such elementals is utilized. (This is an important question.) Such substance would be, as it were, virgin substance and would be untinctured by any taint of association. Such ‘free substance’ must abound for not all planar substance finds its way into the constitution of the entity man, or any entity for that matter.

12. From this paragraph, we learn that the lunar lords remain in association with the reincarnating human soul for the duration of its human experience. Life after life, these unconscious elemental lives are touched and influenced by the quality of that soul. In fact, these elemental lives are being elevated through such contact and sped upon their own path of evolution.

13. Time after time they, as it were, ‘re-find’ the reincarnating human soul and again form the personality vehicles of that soul. The reincarnating soul sends for a “call” and these lives respond. When the fourth degree is reached, however, there is no need for reincarnation, and the soul reentering the lower world operates in a different way. The call sent forth is not the kind to which the lunar lords can respond; besides, they have been returned to the “reservoir of life” and are not able to respond even if they could. The ‘mayavirupic call’ mobilizes rather than summons the tiny lives of the various planes (physical and etheric) but not the lunar lords which previously organized and animated such tiny atoms of substance. This is a most significant difference. It is questionable (after a close reading of the text) whether substantial lives from the emotional and lower mental planes are mobilized.

14. The Master is the monad and the antahkarana, which He focuses upon the physical-etheric plane to create His mayavirupa. This is the “body incorruptible” and utilizes substance, but does not call lesser lives which respond only to desire. It would seem that this kind of creation is a magical process necessitating only matter of the etheric levels (which gathers to itself physical substance as needed for the sake of appearance) but which can disappear instantly, flashing in and out of normal perception according to the will of the Master animating the mayavirupa.

15. If physical plane matter is involved in such a vehicle, its tangibility (though palpable) can be shed in an instant.

16. There are a number of occultly scientific questions to be asked here. They concern the manner in which “materializations” occur. They concern the ‘conversion’ of energy-force of a higher dimension into energy-force of a lower. Can matter of a ‘higher’ dimension appear as matter of a lower dimension, or must it appear in and through matter of a lower dimension. It is a subtle distinction, but important.

17. The Master, really, is only the “monad and the antahkarana” (though, by “monad”, we must necessarily include the personality of the monad—the spiritual triad). The Master’s “mask” is substantial, but from where is this substance drawn? Is it through the mobilization of that which lies below, or the precipitation of that which lies above until it obtains the form of that which usually lies below? This question has to be with the ‘convertability’ of ‘matter’ of higher planes into ‘matter’ of lower planes.

18. We are told that “the soul and the causal body no longer exist by the time the fourth initiation is undergone”. This must be carefully interpreted. Perhaps we should understand it as follows: ‘the soul in the causal body no longer exists…’. Soul is a universal principle and always exists while there is a cosmos. But soul as it has expressed for the duration of the human experience in the fourth kingdom of nature—that soul, no longer exists. Soul-as-spiritual-triad does, however, exist. And later, ‘soul-as-monad’ will be the central focus of awareness. Does this use of the word “soul” make sense; we are speaking of soul as “consciousness”.

19. We learn something interesting about the antahkarana; it is an instrument which can be focussed at will upon the physical plane. Quite often we think of the antahkarana as an instrument built from ‘below’ to ‘above’. We, the building agents, attempt to focus it in the ‘higher’ worlds. But in this description, the antahkarana is an instrument used by the ‘Master-as-monad’. Antahkarana, then and at this stage of unfoldment, is a completed line of ascent and descent, and is focussed at will to create an immortal and incorruptible body on the etheric-physical plane. It seems quite certain that the main focus of attention of the Master Who creates a mayavirupa is on the etheric plane. The physical work (whatever its mechanism) would be secondary and, it would seem, automatic.

20. A mayavirupa will be a “perfect body”. It will be completely suited to the Master’s purpose and plan. It will be a perfect instrument of expression, devoid of all liabilities found in desire-created bodies.

21. In the mayavirupa there are no “lesser lives”; the Tibetan qualifies the statement by saying that the mayavirupa is composed of, “none of the lesser lives (as we understand the term)”. All etheric and physical substance is, however, composed of “lives”. In this hylozoistic universe, there is naught but that which lives. We, therefore, must look closely at the qualifying phrase—“as we understand the term”. It is clear that any substance used will not have ‘any will of its own’ that could counter the Master’s intentions. The entire magical process must involve a profound knowledge of vibration of which we can have no notion. It would repay thought to consider what kinds of tiny lives are mobilized for the Master compared to those summoned by an incarnating human being. This is probably one of the technical occult mysteries.

22. The accepted disciple who begins to work towards a mastery of Rule IV is taught that the Master has no desire. The disciple’s attitude towards the lesser lives (substantial and elemental) must be that these lives (presently summoned by desire) are to be dispersed as desire is overcome. One day the lives composing the eighteen fires will be replaced by a different state of substance. Symbolically, the Moon will be transformed into the Sun; the presently dominating lunar lords will give way to an ultimately dominating Solar Lord, and that Solar Lord (that “Angel of the Presence”) to the presence of the monad. An instrument for soul expression created under the magnetism of desire will give place to a willfully created instrument for spirit-expression. Even the Solar Angel’s creation (the causal body) will be dissipated. That which karma has brought together, love will dissipate. That which love (the quality of the Solar Angels) has fabricated, the will will dissipate, substituting an entirely new creation in the place of both the usual personality and the causal body. The accepted disciple begins the process by means of which this destined eventuality may become a reality.

1. In the coming century, death and the will inevitably will be seen to have new meanings for humanity, and many of the old ideas will vanish. (cf. RI p. 101)

2. Death, to the average thinking man, is a point of catastrophic crisis. It is the cessation and the ending of all that has been loved, all that is familiar and to be desired; it is a crashing entrance into the unknown, into uncertainty, and the abrupt conclusion of all plans and projects. (cf. RI p. 101-102)

3. The emphasis of all thought on the subject of death concerns the central "I" or the integrity of Deity. In Rule Four for Disciples and Initiates the emphasis shifts from the "I" to the constituent parts which form the garment of the Self and to work for the dissipation of this garment and for the return of the lesser lives to the general reservoir of living substance. (cf. RI p. 102)

In this Rule two main ideas are to be found, both of them connected with the first divine aspect: the thought of Death and the nature of the Will. In the coming century, death and the will inevitably will be seen to have new meanings for humanity, and many of the old ideas will vanish. Death, to the average thinking man, is a point of [Page 102] catastrophic crisis. It is the cessation and the ending of all that has been loved, all that is familiar and to be desired; it is a crashing entrance into the unknown, into uncertainty, and the abrupt conclusion of all plans and projects. No matter how much true faith in the spiritual values may be present, no matter how clear the rationalising of the mind may be anent immortality, no matter how conclusive the evidence of persistence and eternity, there still remains a questioning, a recognition of the possibility of complete finality and negation and an end to all activity, of all heart reactions, of all thought, emotion, desire, aspiration, and the intentions which focus around the central core of a man's being. The longing and the determination to persist and the sense of continuity still rest, even to the most determined believer, upon probability, upon an unstable foundation, and upon the testimony of others—who have never in reality returned to tell the truth. The emphasis of all thought on this subject concerns the central "I" or the integrity of Deity.

1. In this Rule which accepted disciples must begin to take into consideration and to which they must begin to conform, the “thought of Death and the nature of the Will” are focal issues.

2. It is the usual thoughts of death which form a great detriment to the progress of humanity and not death itself (without which the Great Wheel of Rebirth could not turn and no evolutionary progress could be made).

3. We are told that “many” of the old ideas will vanish—perhaps not all, but enough of them to create for humanity a new understanding of and attitude to death.

4. Is it not interesting that in connection with the fourth Rule we are speaking of “death” and the “will”. The fourth plane, the buddhic, is the “Mountain whereon form dies” (EP I 71). Form (as we usually conceive of it) ceases to exist on that truly “arupa” plane. The arupa subplanes of the mental plane are still “formal” in relation to the Solar Logos; the buddhic plane is not. Death, in a certain respect, is a ‘will to the temporary consummation of formlessness’ and, thus, can be understood as partially impulsed from the buddhic plane. The ‘will to death’ and, ‘will to freedom’ and the ‘will to consummation’ can be understood as closely related. For humanity as a whole, the buddhic plane represents the dimension of consummation.

5. Master DK presents and extraordinarily vivid description of what the death process usually means to the average man—even to the average “thinking” man. Even though the individual may be spiritually convinced of the unreality of death (as usually conceived) the grim possibility of total annihilation always remains in the consciousness.

6. The “determined believer” still rests his/her conclusions upon an “unstable foundation”. Belief concerning persistence after death is based, according to the Tibetan, upon the “testimony of others”. He says, provocatively, that these “others” have never in reality returned to tell the truth. Somewhere, deep in the consciousness, this unstable foundation for belief is suspected and, thus, uncertainty (possibly with the accompaniment of fear) is still present.

7. The whole issue of the fear and dread of death concerns the concept of the “I” which DK relates to the “integrity of Deity”. Shall the “I” survive death? It would seem that some experience of “death” prior to the ending of the reincarnational cycle on the physical plane is needed to confirm the experience. If a human consciousness can be convinced that it has entered the “realm of the dead” while the “silver cord” is yet intact, the basis for a firm conviction in the survival of the “I” through the death process will be strengthened.

8. Certain dreams and astral projections may give this kind of evidence. The separability of the “I consciousness” from the usual perception of body can be established through experience. It can seem very much as if one has “died” while still “living”. The analogy can be seen (and the experience of the separability of the consciousness from the body can be vivid) but is it quite the same as death? Though the integrity of the “I” survives self-conscious experience “out of the body”, will it also survive the apparently analogous experience of death? Some doubts may remain.

9. The phrase “integrity of Deity” is interesting. There is a hint here that the “I” is Deity. Human beings experience a series of “I’s” as they evolve. The “I-consciousness” of the undeveloped man, of the average man and of the advanced initiate is very different.

10. Here we are talking about the “central I” (which can be interpreted as the spirit or monad). This “central I” is the ‘true survivor in us’ (whatever other kind of “I” may seem to survive).

11. The spirit is possessed of the straight knowledge of its own survivability. The various “I’s” of man (misconceived or more correctly conceived by the indwelling consciousness) are imbued with a sense dim sense of this knowledge of survival. This sense manifests in various ways—for instance, as the “survival instinct” and as an instinctual sense of ‘integral persistence’ (i.e., survival as an ‘integrated I’). The “longing and determination to persist” is simply a reflection of that which the spirit/monad definitely knows about its own nature. We, ‘below’ carry a reflection of this certain knowledge and it forms the basis for our “hope” to survive what is normally called “death”.

12. We have to transform ourselves from intelligently thinking, determined believers into experienced knowers of the fact of persistence. It is easier to be self-assured of the fact of persistence than it is to be assured of the ‘fact of recurrence’ (or the fact of reincarnational return). We must, as well, become knowers of what we believe to be the fact of reincarnation.

1. The Ocean of Being. (cf. RI p. 102)

2. The focus of activity shifts from the active body to the active entity within that body, the master of his surroundings, the director of his possessions, and the one who is the breath itself, despatching the lives to the reservoir of substance, or recalling them at will to resume their relation to him. (cf. RI p. 102)

You will note that in this Rule, the emphasis shifts from the "I" to the constituent parts which form the garment of the Self, and this is a point worth noting. The information given to the disciple is to work for the dissipation of this garment and for the return of the lesser lives to the general reservoir of living substance. The ocean of Being is nowhere referred to. Careful thought will here show that this ordered process of detachment, which the group life makes effective in the case of the individual, is one of the strongest arguments for the fact of continuity and for individual identifiable persistence. Note those words. The focus of activity shifts from the active body to the active entity within that body, the master of his surroundings, the director of his possessions, and the one who is the breath itself, dispatching the lives to the reservoir of substance, or recalling them at will to resume their relation to him.

1. Master DK points out the emphasis of Rule IV; it is not, per se, upon the “I” (that is the subject of Rule V) but upon the “garment of the Self” and its constituent parts (the lesser lives).

2. Self-realization which concerns direct knowledge of the “central I” is achieved through the dissipation of that which veils the central I. When the karmically woven “veils” are dispersed, the central I (the monadic identity) will be revealed.

3. The Rule calls for a focus upon that which, apparently, negates the Self.

4. DK focuses our attention on the distinction between the phrases “reservoir of living substance” and the “ocean o f Being". The first is perceived through objectivity, the second through ‘identificatory apprehension’.

5. He calls our attention to a point which is to be carefully pondered:

“Careful thought will here show that this ordered process of detachment, which the group life makes effective in the case of the individual, is one of the strongest arguments for the fact of continuity and for individual identifiable persistence. Note those words”.

After all, if detachment is proven possible, there must be something which is engaged in the process of detachment. That something is realized to be individual, identifiable and persistent.

6. The realization of the immortality of that which persists in an individual and identifiable state is the basis for all Self-confidence, and for the eventual spiritual victory which truly Self-confident human beings can achieve.

7. The group life, the radiatory influence of the Ashram, strengthens the ‘detaching nucleus of Selfhood” and helps it separate itself from the limiting and strictly objective state of consciousness.

8. Although the accepted disciple’s attention is on the veiling eighteen fires, the effect of ashramic energy is focussed on the positive ‘nucleus of life’.

9. By the paths of negation of and disidentification from the veils, that which is not the veils is gradually revealed.

10. DK indicates a change of focus in the following words:

“The focus of activity shifts from the active body to the active entity within that body, the master of his surroundings, the director of his possessions, and the one who is the breath itself, dispatching the lives to the reservoir of substance, or recalling them at will to resume their relation to him.”

The process of dispersal reveals the dispersing agent. Every effect has a cause; there is that which dispatches the lesser lives to the reservoir of substance. The ‘willing entity’ is implicit in Rule IV.

11. Note the words used in connection with the “active entity” within the veils: the “master”, the “director”, the “breath”. These are all words related to the first aspect of divinity. The “central I” is the master, director and breath. The identification of the Master of the Wisdom with and as the directing monad, vivifying the veils with the breath of life, is hinted.

12. A possible puzzle for pondering is, however, indicated. The various “lunar lords” build up a long-term association with the soul in incarnation. Is this true also of the very tiny lives which are substantial in their nature. Are the tiny atomic lives also colored by and connected to a particular reincarnating soul. While one could understand how this might be accomplished on the etheric, astral and mental planes, the possibilities seem limited in relation to the dense physical plane. Sometimes reincarnation recurs rapidly, even before the former physical vehicle is completely decomposed and its constituents returned to their “reservoir”.

13. That the “lunar lords” in their various divisions may be recalled at will by the incarnating soul is reasonable to contemplate. How this process of ‘recall’ might work in relation to the tiny atomic lives, however, requires pondering, especially if we focus on the atomic lives of the dense physical plane.

1. The disciple is enjoined to recognise (with the assistance of his group) that he is essentially the Father aspect himself, the first cause, the creative will and the breath of life within the form. (cf. RI p. 102-103)

2. Hitherto the disciples focus has been to regard himself as the soul, reincarnating when desire calls and withdrawing when need arises. Now a shift in realisation away from form and consciousness to the will and life aspect or principle occurs. The group life as a whole is here needed to make possible this shift. Why is this to be the case? (cf. RI p. 103)

3. Knowledge can be defined as consciousness of form and its contacts. (cf. RI p. 103)

4. One of the first recognitions of the initiate-disciple is that form, and his consciousness of form and its contacts, have in themselves produced a great thought-form which has summed up in itself his entire relation to form, to existence and experience in the three worlds, to matter, to desire and to all that incarnation has brought him. The detaching of himself from this ancient thoughtform—the final form which the Dweller on the Threshold takes—is called by him Death. (cf. RI p. 103)

5. At the fourth initiation the initiate-disciple realises that death is nothing but the severing of a thread which links him to the ring-pass-not within which he has chosen to circumscribe himself. (cf. RI p. 103)

6. The initiate-disciple discovers that the "last enemy to be destroyed" is brought to that final destruction by the first aspect in himself, the Father or Monad (which moved originally to create that form), the Life, the Breath, the directing energising Will. (cf. RI p. 103)

Putting it this way, you will note how the disciple is really enjoined to recognise (with the assistance of his group) that he is essentially the Father aspect himself, the first cause, the creative will and the breath of life within the [Page 103] form. This is a somewhat new attitude which he is asked to take, because hitherto the emphasis upon his focus has been to regard himself as the soul, reincarnating when desire calls and withdrawing when need arises.

1. The fourth Rule demands new recognitions of the newly accepted disciple: a disidentification from the “Mother” and an identification with the “Father”

2. These recognitions occur with the assistance of his/her group (i.e., the inner ashramic group, radiating its influence into the life of the disciple) once formal “acceptance” into the Ashram has come. What the ashramic group already is, the disciple will become. The disciple is ‘entrained’ by the rhythm of the Ashram; a re-patterning-in-consciousness is in process.

3. The main shift is identification is away from the soul and towards the spirit. It is assumed that the disciple has already managed to disidentify himself/herself more or less from the personality.

4. Some important names for the “father aspect” are given: the “first cause”, the “creative will”, the “breath of life”. These words indicate the new and desired identification.

5. The emphasis shifts away from “desire” and “need”—the factors which controlled, respectively, the return to incarnation of the reincarnating soul and its cyclic release from incarnation. Desire is connected with Mars and “need” with Saturn (Saturn, in one respect, the “Lord of Death”, the “Grim Reaper”).

6. We can well understand the desire (both individual desire and group desire) which contributes to the return of a soul to incarnation, but what of the “need” which signals the cyclic release from form?

7. We do not usually think that we “die” because we are responding to “need”. And yet in the Tenth Law for Healers we are told:

“Respond, O Rising One, to the call which comes within the sphere of obligation; recognize the call emerging from the Ashram or from the Council Chamber where waits the Lord of Life Himself. The Sound goes forth. Both soul and form together must renounce the Principle of life and thus Permit the Monad to stand free. The soul responds. The form then shatters the connection. Life is now liberated, owning the quality of conscious knowledge and the fruit of all experience. These are the gifts of soul and form combined”. (EH 502).

The “sphere of obligation” suggests need or necessity. It has nothing to do with the lower spheres from which an intentional ‘exit’ is being made.

8. What is this “need” which stimulates withdrawal from form? Is it soul-need? Is it Ashramic-need? Is it the “need” of the ray-group within which the individual soul takes incarnation?

9. The inner Ashram is also a “wheel” which must turn; it, too, has its requirements and its need for personnel.

10. Even if the incarnating human unit has not reached the point of development when membership in an Ashram is possible, the Solar Angel has its program and schedule (i.e. what might be called its “needs”). Were the human soul to remain in incarnation overly long it might frustrate other necessary processes.

11. We can see how a change of perspective may be necessary. Higher “needs” may have to be acknowledged and respected.

The group life as a whole is here needed to make possible this shift in realisation away from form and consciousness to the will and life aspect or principle. When this has begun to take place, one of the first recognitions of the initiate-disciple is that form, and his consciousness of form and its contacts (which we call knowledge), have in themselves produced a great thought-form which has summed up in itself his entire relation to form, to existence and experience in the three worlds, to matter, to desire and to all that incarnation has brought him. The whole matter looms, therefore, over-large in his consciousness. The detaching of himself from this ancient thoughtform—the final form which the Dweller on the Threshold takes—is called by him Death. Only at the fourth initiation does he realise that death is nothing but the severing of a thread which links him to the ring-pass-not within which he has chosen to circumscribe himself. He discovers that the "last enemy to be destroyed" is brought to that final destruction by the first aspect in himself, the Father or Monad (which moved originally to create that form), the Life, the Breath, the directing energising Will. It is the will that, in the last analysis, produces orientation, focus, emphasis, the world of form, and above all else (because of its relation to the world of cause), the world of meaning.

1. Access to the true “Will” involves the group. We are told that Shamballa (the Home of the Will, in a planetary sense) can only be approached by a group. We can see that one does not grow into the “Will” without growing into the group.

2. The shift away from form and consciousness is a major one. An energy of significant potency is required to make this shift possible. The ashramic group provides it. The evocation of the “Will” is required if the eighteen fires are to die down. This evocation, as we have seen is stimulated by the ashramic group which has its impact upon the will aspect of the disciple.

3. We learn an interesting thing: “consciousness of form and its contacts” is called “knowledge”. Wisdom, per se, has naught to do with form, though wisdom can be applied in relation to form.

4. Under the impress of ashramic radiation, the accepted disciple learns of a huge thoughtform which has been created over many lives. This thoughtform sums up his/her entire relation to form and the experiences of form life. This thoughtform is a small aspect of the “Great Illusion” and must be dissipated.

5. The disciple grows into an increasing illumination which reveals the ancient thoughtform (hitherto so entirely engrossing) for what it is.

“The detaching of himself from this ancient thoughtform—the final form which the Dweller on the Threshold takes—is called by him Death.”

The final “Dweller on the Threshold” is not just the personality, per se, but an aspect of the “World Illusion” which that personality represents.

6. Only a strengthened ‘nucleus of spirit’ has the power to disperse and scatter that thoughtform. One is normally bound to this thoughtform by many threads; these threads must be snapped. Identification with the Ashram and the Life at the Heart of the Ashram (i.e., with the Master) assists in the snapping of the threads.

7. So, what we finally call “Death” is an act by which freedom from one’s individual part of the Great Illusion is achieved. But this ancient thoughtform represents all that one habitually ‘knows’, all that is familiar and seems real. Hence the experience can be, initially, terrifying, for it seems to promise loss and existential annihilation.

8. Let us ponder the following:

“Only at the fourth initiation does he realise that death is nothing but the severing of a thread which links him to the ring-pass-not within which he has chosen to circumscribe himself”.

This is an amazing thought. At the fourth degree we learn that our “prison” has been self-constructed and that the duration of our incarceration has been, to a degree, self-determined.

9. Death, then, relates, above all, to a profound change in consciousness. It is the end to a self-chosen and self-perpetuated confinement within a self-generated prison of illusion. Through will, properly understood and applied, one can walk out of that prison.

10. The “last enemy to be destroyed” is therefore no “content of consciousness” or specific content within the field of consciousness, but, rather, the entire fabric of habitual consciousness, itself.

11. At the fourth degree the Arhat focusses within the world of buddhi, the world of “pure reason”. Illusion is destroyed by pure reason. Pure reason is entered through a death process. Freedom from illusion, therefore, is produced through death, rightly understood.

12. The threads of desire, the threads of karma, the act of severing and the true meaning of death—all these must be contemplated together.

13. The initiate on the verge of liberation from form discovers the “destroyer” within himself/herself; it is the monad, the “Father aspect”, the “breath of life”. The monadic will has created all the disciple’s many worlds, and now the monadic aspect will engage in an act of necessary destruction so that the disciple (really a projection of the monad) may be free from the worlds with which he/she has preoccupied himself/herself for ages.

14. When “time is up” it is “up”. Pluto, so related to the monad, tells us when we can no longer abide within a state of limited consciousness; it is no longer necessary to do so, nor is it, from the larger perspective, helpful to the Plan. If we overstay our ‘welcome’ in a limited condition, the whole suffers. Something of this nature happened in relation to the Buddha and His, so called, “sin”—a sin of compassion.

15. “The Lord giveth and the Lord taketh away”. ‘The monad giveth and the monad taketh away’. As we begin to identity with and as the monad, we ‘see’ what we have created through aeons of pilgrimage and experimentation. We see its purpose; we see its effect and its results.

16. Just as Tibetan monks destroy the sand paintings over which they have labored for so many hours, we (with the help of the Ashram and, increasingly, identified as the monad) destroy the necessary illusion in which we have labored, creatively, for so many life cycles.

17. We enter the realm of “Death”. Our consciousness changed permanently, and we truly begin to live.

1. It is the will that, in the last analysis, produces orientation, focus, emphasis, the world of form, and above all else (because of its relation to the world of cause), the world of meaning. (cf. RI p. 103)

2. Average man lives and has his being in the world of meaning; the initiate and the Master have their focus in the world of Being. They are then naught but will, illumined by love which links them with the world of meaning, and capable of intelligent activity which links them with the world of form, and is the indication of life. (cf. RI p. 103)

3. The Masters effort is for the realisation of Being, immovable, immutable, living and only to be comprehended in terms which embody the concept of "It is not this; it is not that." It is life, Being, the whole, the One. It is the will-to-be which has found itself through the will-to-good. (cf. RI p. 104)

Average man lives and has his being in the world of meaning; the initiate and the Master have their focus in the world of Being. They are then naught but will, illumined by love which links them with the world of meaning, and capable of intelligent activity which links them with the world of form, and is the indication of life. But the desire of the initiate is not now for activity, or even for the expression of love. These qualities are integral parts of his equipment and expression but have dropped below the threshold of consciousness (a higher correspondence of the automatic [Page 104] activities of the physical body which proceed upon their work without any realised consciousness on the part of the man).

1. The monad creates the World of Meaning and lives in the World of Being. Being is the ‘fact-foremost’ in the awareness of the initiate, and moreso in the awareness of the Master.

2. When we live in the World of Meaning we are still trying to ‘see’. We are “piecing things together” and discovering the patterns which underlie the whole.

3. When, as initiates and Masters, we are focussed in the World of Being, the World Pattern is patent to us; the “Whole is seen as One”.

4. DK offers us a simplified understanding of what a Master really is: essentially, monad and antahkarana. Notice that the Master contains all three aspects of divinity in a very high state of development. Notice also that will is illumined by love—a very interesting relation of the three aspects. Love as an illumining power must be contemplated.

5. The Master is not oriented towards activity or love, per se. These divine principles are inherent in His being; they are an automatic part of His life-demonstration.

His effort is towards something which means little as yet to those of you who read these words; it is for the realisation of Being, immovable, immutable, living and only to be comprehended in terms which embody the concept of "It is not this; it is not that." It is No-Thing; it is not thought or desire. It is life, Being, the whole, the One. It is not expressed by the words "I am" or by the words "I am not." It is expressed by the words "I am that I am." Having said that, know you what I mean? It is the will-to-be which has found itself through the will-to-good.

1. This is one of the rare occasions when Master DK enters a subject which He knows so well, but which He usually refrains from discussing because He realizes it is far beyond the realization of those He is addressing. He begins to speak as if out of the Upanishads, out of the Vedanta.

2. We recognize the ‘language of negation’ at work. Those who attempt in language to reveal the qualities of being are forced to use negations. One can never describe what being is—only what it is not. By doing so, some glimmer of what it is may arise in the awareness.

3. The realization of being transcends subject-object consciousness. It is akin to what Franklin Wolfe attempted to describe as “consciousness without an object”. It seems like a mystical state, but rather, more accurately, it is an occult state, based upon identification with Substance (which Spinoza equated with God).

4. Such sections as the paragraph portion above are inspiring and may evoke in us some dim apprehension of the One Substance of Creation (the One Substanding FACT).

5. DK is not overly optimistic that we will know what He is talking about.

6. The “something” towards which the initiate’s effort is directed is described as the “will-to-be which has found itself through the will-to-good”. When thinking about the various aspects of the will, we can profitably think of the “will-to-be” as related to the first aspect of the will, and the “will-to-good” as related to the second aspect.

7. How do we discover the “will-to-be” within ourselves. DK suggests that we must apply ourselves to the understanding and expression of the “will-to-good”. In the movement towards to the good (towards an optimal relationship between all ‘things’ within the Great Creation), we will find That which substands them all.

8. What is suggested is a familiar thought: that we reach the first aspect of divinity through the second. At least, that is how we do it in this second solar system, ruled by the second aspect.

9. What mystery is held in the words, “I am that I am”? This form of words is really a riddle. It is not quite the same as saying, “I am That and That am I”. In this latter formulation, subject-object consciousness is still rather emphasized. In the formulation, “I am that I am”, however, there is a kind of ‘self-reflexive circularity’ which unites “all things considered” into one, and resolves them into the fact of being. It is as if to say that what I am can only be realized through the fact of my being. Also that “I am” only that which I am, and nought else. It is my beingness that I am; I am no ‘thing’ at all, for beingness is not a ‘thing’. ‘What I am is that I am’. What I am has no quality at all. ‘That I am is what is important about who I am’. ‘I am indescribable, non-attributive being’.

10. These are feeble attempts to describe what can only be experiences or, rather, to coin a word, ‘inperienced’.

11. The practical thing to emerge from all this may sound platitudinous, but so be it: if we seek to be “good”, and become “good” (eventually becoming “the Good”) we shall know what being really is, and hence, what we really are.

12. Therefore, let us apply ourselves to the ‘Project of Goodness’; it is the surest way into the ‘Realization of Being’.

The eighteen fires must die down; the lesser lives (embodying the principle of form, of desire and of thought, the sum total of creativity, based upon magnetic love) must return to the reservoir of life and naught be left but that which caused them to be, the central will which is known by the effects of its radiation or breath. (cf. RI p. 104)

Therefore, the eighteen fires must die down; the lesser lives (embodying the principle of form, of desire and of thought, the sum total of creativity, based upon magnetic love) must return to the reservoir of life and naught be left but that which caused them to be, the central will which is known by the effects of its radiation or breath. This dispersal, death or dissolution is in reality a great effect produced by the central Cause, and the injunction is consequently: (and here we move on to the next sentence in Rule IV)

1. We reach the point of summation. That which the following of Rule IV is to accomplish is succinctly stated.

2. The “principle of form, of desire and of thought” is reflected in the three elemental lives which comprise the personality. The existence of the personality (the “sum total of creativity”—the creativity of the Solar Angel) is based upon magnetic love. The “central will” takes the place of that which magnetic love has created over the aeons.