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Commentary on Rule VII for Applicants

      1. For the first of the six months we will focus upon Rule VII for Applicants (from January 26th to February 24th 2005).

We might choose as theme for our meditation:

          Either the full sentence of the Rule for Applicants:

Rule VII for Applicants: Let the disciple turn his attention to the enunciating of those sounds which echo in the halls where walks the Master. Let him not sound the lesser notes which awaken vibration within the halls of Maya.” (IHS, p. 198)

          Or, additionally, sub-themes which DK refers to in His commentary to this Rule, such as (IHS, p. 198-200):

  1. In order to enter the Portals of Initiation the disciple has to learn the power of speech and the power of silence. (cf. IHS, p. 198)

  2. The significance of the power of speech and the power of silence is that they hold the key to manifestation. (cf. IHS, p. 198)

  3. The adept who has the power of speech and the power of silence is able to produce powerful results in matter of some kind, being energized by two dominant factors, (a) a powerful will, scientifically applied, (b) right motive, purified in the fires. (cf. IHS, p. 198)

  4. The adept is a creator in mental matter, an originator of impulses on the mental plane, thereby producing results in astral or physical manifestation. (cf. IHS, p. 198)

  5. The power of speech and the power of silence involve the necessity to be pure in thought, accurate in words, and skillful in action. (cf. IHS, p. 198-199)

  6. In order to achieve the power of speech and the power of silence, the Applicant has to bring about the following changes in his every day life:

    1. He has to monitor and to control his motives. (cf. IHS, p. 199)

    2. He has to watch his speech and study its effects upon the physical plane, and he has to eliminate all unkind, unnecessary and wasteful words. (cf. IHS, p. 199)

    3. He has to cultivate silence concerning himself, his occult work or knowledge, etc., but he also has to learn when he should, in fact, speak up. (cf. IHS, p. 199)

    4. He has to investigate the use of the Sacred Word, and its effects upon a particular esoteric center. (cf. IHS, p. 200)

  7. The significance of sound and of words has to be studied not only by Applicants for Initiation, but must be faced strenuously by all eventuating occult groups too. (cf. IHS, p. 200)

Rule VII for Applicants:

Let the disciple turn his attention to the enunciating of those sounds which echo in the halls where walks the Master. Let him not sound the lesser notes which awaken vibration within the halls of Maya.”

      1. We are now dealing with Rule VII for applicants. The focus is sound and speech. The throat center is ruled in an interesting way by the number seven, as there are sixteen petals in that creative center of manifestation (and sixteen sums to seven).

      2. The third ray is also important in relation to the throat center, as it is the center utilized for creative thoughtform building. The two planets ruling the throat center are the Earth (R3) for average man and Saturn (R3) for the disciple. For the more advanced disciple, Uranus (R7) is the ruler. We should be learning to use Uranian energy in relation to throat center expression.

      3. We can see how the related numbers three and seven are involved in the functioning of the throat center.

Sentence I

  1. Let the disciple turn his attention to the enunciating of those sounds which echo in the halls where walks the Master.

Points to Consider in Relation to the Above Sentence

      1. The disciple is responsible for the speech he utters. Speech is perhaps his best instrument to build the structures which lead to spiritual progress and release. Speech can also imprison him.

      2. These statements from the counsels to be found in A Treatise on White Magic suggest the power of speech for good or ill in the life of the disciple:

12. Because the life is mostly centered on the plane of concrete life, thy words and speech will indicate thy thought. To these pay close attention.

13. Speech is of triple kind. The idle words will each produce effect. If good and kind, naught need be done. If otherwise, the paying of the price cannot be long delayed.

The selfish words, sent forth with strong intent, build up a wall of separation. Long time it takes to break that wall and so release the stored-up, selfish purpose. See to thy motive, and seek to use those words which blend the little life with the large purpose of the will of God.

The word of hate, the cruel speech which ruins those who feel its spell, the poisonous gossip, passed along because it gives a thrill—these words kill the flickering impulses of the soul, cut at the roots of life, and so bring death.

If spoken in the light of day, just retribution will they bring; when spoken and then registered as lies, they strengthen that illusory world in which the speaker lives and holds him back from liberation.

If uttered with intent to hurt, to bruise and kill, they wander back to him who sent them forth and him they bruise and kill.

14. The idle thought, the selfish thought, the cruel hateful thought if rendered into word produce a prison, poison all the springs of life, lead to disease, and cause disaster and delay. Therefore, be sweet and kind and good as far as in thee lies. Keep silence and the light will enter in.

15. Speak not of self. Pity not thy fate. The thoughts of self and of thy lower destiny prevent the inner voice of thine own soul from striking upon thine ear. Speak of the soul; enlarge upon the plan; forget thyself in building for the world. Thus is the law of form offset. Thus can the rule of love enter upon that world. (TWM 474-475)

      1. Yet to speak is such a common act that we may ignore its occult implications.

      2. It is obvious that “attention” is needed. If we proceed inattentively according to habit nothing with change for the better. Therefore, one has to watch his speech.

      3. This may seem such a rudimentary injunction that it is easily overlooked or forgotten, but the one who has truly controlled his speech is thereby demonstrating his fitness for initiation.

      4. When preparing for initiation the following is required of the aspirant:

b. To control his speech every minute of every day. This is a statement easily made, but most difficult to make practical. He who achieves it is rapidly nearing emancipation. This applies not to the reticence, the moroseness, the silence, and the voicelessness which often distinguishes natures but little evolved, and which are in reality an inarticulate condition. It refers to the controlled use of words to effect certain ends, and the retention of speech energy when not needed—a very different matter. It involves a realisation of cycles; of times and of seasons; it supposes a knowledge of the power of sound, and of the effects produced [Page 157] through the spoken word; it involves an apprehension of the building forces of nature and their due manipulation, and is based on an ability to wield mental matter, and to set it in motion, in order to produce results in physical matter, consonant with the clearly defined purpose of the inner God. It is the shining forth of the second aspect of the Self, the Vishnu, or form-building aspect, which is the prime characteristic of the Ego on its own plane. It would be well to ponder on this. (IHS 156-157)

      1. Clearly there is a time to speak and a time not to speak. We note the importance of the planet Saturn (the planet of time and timing) in the matter of judging (Saturn/Libra) when to speak and when to refrain.

      2. Interestingly, Uranus too is a planet related to precision of timing. We all know that speech in the magical process must be delivered with precise timing, motive, power, intonation, etc. Which one of us, as disciples, is not involved in a deeply white magical process?

      3. The practicality of the matter and the availability of the means to one and all are set forth in the following selection:

One of the greatest instruments for practical development lying in the hands of small and great, is the instrument of SPEECH. He who guards his words, and who only speaks with altruistic purpose, in order to carry the energy of Love through the medium of the tongue, is one who is mastering rapidly the initial steps to be taken in preparation for initiation. Speech is the most occult manifestation in existence; it is the means of creation and the vehicle for force. In the reservation of words, esoterically understood, lies the conservation of force; in the utilisation of words, justly chosen and spoken, lies the distribution of the love force of the solar system,—that force which preserves, strengthens, and stimulates. Only he who knows somewhat of these two aspects of speech can be trusted to stand before the Initiator and to carry out from that Presence certain sounds and secrets imparted to him under the pledge of silence. (IHS 74)

      1. The disciple is to enunciate certain sounds. It takes careful attention to enunciate properly. Speech is not to be a casual matter, but to be accomplished with a degree of exactitude and even formality (as the rulership of the throat center by ray seven for advanced disciples suggests).

      2. The disciple is to enunciate “sounds” not only “words”. Why was the term, “sounds”, used in the Rule and not the term “words”? Perhaps because the disciple is responsible not only for the words uttered but for a more occult factor—the sound or tone of them when they are uttered. One can say much through sound and tone. It is the energy within and behind the words that counts for more than we often realize.. We all know how it is possible to use the same form of words and yet say very different things through our tone of voice, our inflection and, generally, the sound of our voice.

      3. Added to this must be the ‘sound of our thought’ which, in a way, is even more important.

      4. The sounds enunciated by the disciple are to “echo in the halls where walks the Master”. The “walk” of the Master is the habitual focus of His attention and work. Those sounds, because of their quality, are to gain entry to the higher planes where His attention is focussed. By resonance, the higher thoughts will reverberate in those dimensions. A higher form of echoing is involved—a kind of ‘echoing upwards’. It is presumed that when sound of a certain quality reaches His point of habitual focus, He will notice them and respond accordingly.

      5. Probably in the days that these rules were written, the “halls where walks the Master” were on the higher mental plane. All that is changed now, and the buddhic plane is the focus of the majority of Ashrams. But if words/sounds are spoken under the right conditions of alignment (i.e., under the impress of the spiritual triad via the antahkarana) those words/sounds may also reach the buddhic plane. However, perhaps for our consolation, as Master DK has shown through His letters to disciples, He is also attentive to their psychological quality of his disciples and even their physical quality, when necessary.

      6. Disciples must not, however, depend upon the Master’s capacity to enter their personality sphere. Rather they should seek to develop the highest form of thought/speech resonant with the will/thought of the Master. In this way they will carry out good service in the sight of the Ashram and move closer to the ‘portal of empowerment’.

      7. Additionally, when the correct words/speech are sounded, the causal body is properly built; such sounding enables the gifts of the causal body to be better expressed in service.

      8. The factor of alignment is much involved in this process. The “sounds which echo in the halls where walks the Master” promote alignment with the Master and His Ashram. Contrary sounds prevent or disrupt that alignment.

      9. Can we slow ourselves down sufficiently to notice with accuracy what we think and say, and the tone or sound with which we say it? Others will probably notice it before we do/

Sentence II

      1. Let him not sound the lesser notes which awaken vibration within the halls of Maya.”

Points to Consider in Relation to the Above Sentence

      1. In a generic sense, the “halls of Maya” may be considered the eighteen lower subplanes of the cosmic physical plane. These are the lunar worlds whereon illusion/maya usually flourishes.

      2. Our speech is not to become engrossed in conditions in these worlds but is to bring higher patterns (from “the halls where walks the Master”) into these worlds.

      3. There are “sounds” and there are “notes”. These two contrasting words are apparently used purposefully in the Rule.

      4. May we say that “sounds” are more inclusive than “notes” and “notes” more fragmentary? “Notes” are but parts of a chord, and chords parts of phrases (of music). The overall sound of a disciple’s thought and speech contains many notes and phrases.

      5. There must necessarily also be ‘greater notes’, and the manner in which notes are combined (whether harmonious or otherwise) is also of the greatest importance.

      6. The second sentence in the Rule points to the fact that our speech is often fragmentary, filled with incomplete thoughts of no particular elevation.

      7. Normal speech strengthens the illusory web in which we commonly live—this is the ‘Web of Maya’. The general meaning for the term “Maya”, we may remember, is “illusion”.

      8. When vibration is awakened within the “halls of Maya”, no coherent, purposeful, enlightened action is possible. A vision of the unity and wholeness of things is denied. The illusion of separation and fragmentation looms large.

      9. Another way of following the injunctions given in this Rules\ is to ‘speak only those words/sounds which promote unity and the entry of the light’. Common speech is not like this, therefore the attention of the disciple must be turned to the correct enunciation of sounds/words until habit reflects spiritual intention.

Paragraph I

  1. The disciple who seeks to enter within the Portals of Initiation cannot do so until he has learnt the power of speech and the power of silence. This has a deeper and a wider significance than perhaps is apparent, for it holds, if rightly interpreted, the key to manifestation, the clue to the great cycles, and the revelation of the purpose underlying pralaya.

Points to Consider in Relation to the Above Paragraph

      1. An appreciation of the power of speech (and silence) and their control is not a casual matter. Without such learning and control, it is not possible to enter the Portals of Initiation.

      2. Speech and silence are to be used purposefully and with the Divine Plan in mind.

      3. Earlier, we linked the throat center and speech (as well as thought) to manifestation.

      4. DK tells us that if the power of speech and of silence is understood and rightly interpreted it holds:

          1. The key to manifestation

          2. The clue to the great cycles

          3. The revelation of the purpose underlying pralaya

      5. Such statements give us pause to reflect:

          1. All manifestation begins with a Sound or Note or Word.

          2. As the Word is sounded/sung, manifestation begins; when that Word ceases to be sounded/sung, manifestation ends.

          3. Speech is really an instrument of manifestation and should be used to promote the manifestation of the Divine Plan. Do we use it in this way?

          4. The silences which precede and follow speech are important in relation to the meaning of the speech. All speech should arise out of a pralaya (interlude of silence) and resolve into a pralaya. Before speech silence; after speech silence. Practically, this can mean the apparent silence in which thought occurs—thinking before speaking; thinking after speaking. Of course thinking is only apparently silence. There is also the silence of assimilation which follows speech and the silence of attunement which precedes it.

          5. The meaning of any sound or note is to be appreciated not only in relation to other sounds and notes but in relation to silence.

          6. The ray cycles (for instance) have periods of active manifestation and periods of non-manifestation. These cycles (like all cycles) operate according to the Law of Periodicity.

          7. The cyclic use of speech and thought can attune one with ray cycles, which span not only hundreds and thousands of years, but have much smaller reflections—even daily reflections.

          8. In general the correct use of the powers of speech and silence attune one to the great rituals of the greater beings “in whom we live and move and have our being”, and facilitate our knowledgeable and rhythmic cooperation with those rituals.

  1. Until a man comprehends the significance of the spoken word, and until he utilises the silence of the high places for the bringing about of desired effects on one plane or another, he cannot be admitted into those realms wherein every sound and every word spoken produces powerful results in matter of some kind, being energised by two predominant factors, (a) a powerful will, scientifically applied, (b) right motive, purified in the fires.

      1. In the section above, the unbelievable power of speech is emphasized.

      2. Right thought, sound, word and speech are not cultivated simply so that one may fulfill some moral standard. The extraordinary power of speech when uttered from the higher realms is the reason for correct cultivation. The possibility of damage to the creative process is too great to ignore the potency of thought and utterance.

      3. An interesting idea is here proposed: the “silence of the high places” are to used “for the bringing about of desired effects on one plane or another”. How shall this silence be used?

      4. May we say it is to be used to promote the reception of intuition which reveals that which really is and that which must be?

      5. The “high places” are devoid of glamor and illusion and promote sight and correct understanding.

      6. There is also a tremendous power which descends from those “high places”; the power(s) of ideas themselves (as represented within the realm of the spiritual triad). Such powers arrange and drive the patterns of the lower planes. Those who would see the archetypal ideas descend in faithfulness to the original (i.e., in truth), must have access to the high silent places where such ideas reside. Only then will the ideas appear in clarity (second ray) and their power be accessible (first ray), after which there will be effectiveness in the lower worlds (third ray).

      7. Only those may pass through the portal whose motives have been purified in the fires and who have developed a powerful will, which is guided by purified motive. The scientific application of the will can be for good or ill, and so right and purified motive (based on love) is essential.

      8. The use of sound, of word and speech is a testing ground to see whether a great force can be wielded wisely, scientifically and under the impulse of purified motive. We can judge of the results by what we have created in the world, and adjustments can be made to correct that which is amiss. All this must be done before further empowerment (initiation) can be allowed.

Paragraph II

  1. An adept is a creator in mental matter, an originator of impulses on the mental plane, thereby producing results in astral or physical manifestation. These results are powerful and effective, and hence the necessity for their originator to be pure in thought, accurate in word, and skilful in [Page 199] action. When these ideas are realised by applicants, the immediate consequence will be important changes in the life of every day.

Points to Consider in Relation to the Above Paragraph

      1. An adept (a Master of the Wisdom) does the following:

          1. He creates in mental matter.

          2. He is an “originator of impulses on the mental plane”.

          3. This produces results in astral and physical manifestation.

      2. A Master is focussed largely in the realm of atma-buddhi. By some accounts He has dominated the atmic plane (which might be called ‘the plane of law-inspired mind’ due to its first ray/third ray energies).

      3. The mental plane is the third plane counting from the below and the fifth from above. The atmic plane is the third counting from above and the fifth from below. There is, therefore, a strong numerical resonance between these planes.

      4. We are told that on the plane of mind the Master may be “found”. Since the Master is focussed in atma, a strong mental focus (including the higher mind) will align the disciple, resonantly with the Master’s major focus. (The Master’s focus in buddhi, however, cannot be overlooked.)

      5. We see that a Master creates in mental matter and originates ‘impulses on the mental plane”. Is it important that the disciple find these creations and align with these impulses. He will then be a more effective server of the Plan.

      6. When we think of our own individual process, do we find that we have found the Master’s creations in mental matter” Do we find that we feel the mental impulses emanating from Him? Let us pause to reflect.

      7. It is required of a Master that He be:

          1. Pure in thought

          2. Accurate in word

          3. Skillful in action

      8. We can see these requirements are all part of the white magical process. Purity in thought guarantees the ability to generate effects which impact the higher dimensions of life. No lower patterns will be deliberately energized by the Master’s powerful thought. From Him emanate no powerful low vibrations.

      9. Accuracy in word is required because a Master’s words are virtually mantrams, having an extraordinary effectiveness in producing results. This accuracy further guarantees the accurate manifestation of the patterns of the Plan.

      10. As for skillfulness in action, motives may be pure and thoughts clear and accurate, but if action is not commeasured to the results intended, there will be unfortunate mistakes on the lowest level of the manifestation process and the intended thought patterns will not come through as conceived.

      11. These three requirements are indispensable for a Master and increasingly demanded of the advancing disciple who is growing in power—power to affect things for the good or otherwise.

      12. We see how much responsibility falls upon one who is serious about treading the Path of Occultism. Very little in the realm of character or capacity can be overlooked or dismissed as inconsequential. Indeed, every pattern ‘within’ has its inevitable effects ‘without’.

Paragraph III

  1. These changes might, for the sake of their practical use, be enumerated as follows:

    a. Motives will be closely searched, and a strict check will be kept upon originating impulses. Hence during the first year in which the applicant devotes himself to the work of preparation for initiation he will, three times a day, keep a written account of the investigations he pursues, which concern his motives, or the mainspring of action.

Points to Consider in Relation to the Above Paragraph

      1. We do things sometime rapidly and without thought. Do we know why we do what we do? When the action is relatively new, we may indeed know why we act, but when the action proceeds out of habit (the actions of which were originated long ago and under motivations perhaps long forgotten) it is not so easy to understand the originating motives.

      2. We note the word “strict”, which leaves very little room for laxity.

      3. A very practical suggestion is given; really it is more a requirement than a suggestion. During the first year of an applicant’s preparation for initiation, he will search his motives three times a day, keeping a written account of the investigations he pursued.

      4. I know very few people who submit themselves to such a discipline or even ‘have time’ (so they say) to do so. Probably we have to remind ourselves constantly of the exacting requirements for initiation. Nothing unfit is allowed to pass uncorrected. We probably have many little flaws we consider inconsequential to the larger issues, and perhaps, relatively, they are. Such flaws however, will become magnified many times when there is an increasing flow of power that comes from contact with the higher realms; so a seeming ‘flea can become a monster’ if not eliminated while still in the ‘flea’ state.

      5. Some of our motives have slipped into the realm of the subconscious, but the psychologically astute disciple can bring them to the surface, as unpleasantly self-revelatory as that may be at times. Every Master is accomplished to a significant degree is esoteric psychology, and we cannot afford to ignore the psychological dimension as insignificant.

      6. Probably the Tibetan is telling us of practices which we will pursue diligently in future centuries when we are involved in the true esoteric schools.

Paragraph IV

  1. b. Speech will be watched, and an endeavour will be made to eliminate all unkind, unnecessary and wasteful words. The effects of the spoken word will be studied, and be traced back to those originating impulses which, in every case, initiate action upon the physical plane.

Points to Consider in Relation to the Above Section

      1. If motive will undergo scrutiny, so will that objective manifestation of motive—speech.

      2. The following eliminations will occur:

          1. All unkind words

          2. All unnecessary words

          3. All wasteful words

      3. A little thought will reveal to us what a drastic discipline would fall upon some of us, were we to attempt this elimination! To use words unkindly, unnecessarily, and wastefully is an indulgence of the lunar lords who are to be controlled. Many will initially find in this discipline a rather strenuous imposition upon their throat center (and upon their solar plexus as well).

      4. The planets Saturn and Vulcan (both connected in various ways with the throat center) will be involved in the proposed elimination.

      5. At first the elimination will seem almost a suppression. Later the impulses promoting unkind, unnecessary and wasteful words will have been rooted out (Pluto) and suppression will no longer be necessary.

      6. An old graphic saying tells something of the early phases of elimination: “bite your tongue!” Hopefully we have moved beyond this stage or are rapidly doing so.

      7. The real groundwork must be done in the realm of thought from which the trigger to speech (the impulse to speak) arises. A tranquilizing and sweetening of the emotional nature will also aid the process.

Paragraph V

  1. c. Silence will be cultivated, and applicants will be careful to preserve strict silence concerning themselves, their occult work or knowledge, the affairs of those associated with them, and the work of their occult group. Only in group circles or in connection with their superiors will a wise latitude in speech be permitted. There is a time to speak. That time comes when the group can be served by wise words, a careful intimation of conditions, good or bad, and a rare, but necessary word to some brother concerning the inner life, or to some superior or group of officials, in case where a brother may be hindering a group through error of some kind, or might help the group if put to different work.

Points to Consider in Relation to the Above Section

      1. If speech of a certain kind is to be carefully cultivated, so is silence.

      2. There is to be silence regarding the following and, again, it is to be strict:

          1. Silence concerning the disciples themselves: without this silence, attention is drawn to their personality nature which can become unduly stimulated. The disciple must learn to work without a demand for recognition, and so often speaking of oneself is a way of attracting recognition. As well, through constant self-reference, disruptive attention may be called to their work, and this will compromise their effectiveness.

          2. Silence concerning their occult work or knowledge: without this silence the work will attract the inner currents of interference and, perhaps, even outward interference. Thoughts are things and crosscurrents of thought are most often destructive. These cross-currents will actually arise naturally and karmically; there is no use attracting them unnecessarily.

            Further, the unnecessary display of occult knowledge often arises through pride and self-satisfaction. These would be unworthy motives. Further, the unwise sharing of occult knowledge is dangerous to those with whom it is shared—if they are unprepared. One must be most discrete in such sharing.

          3. Silence concerning those associated with them: without this silence, one’s co-workers may be harmed, and/or their work disrupted or damaged. We are responsible not only to ourselves, but to those in our group, and the welfare of their work is also our concern.

            Thought is to be properly directed. Curiosity, envy, and the love of meddling in business which is not one’s own can be promoted unless there is a correct silence with respect to others, and especially with respect to important esoteric matters with which they may be involved.

          4. Silence concerning the work of their occult group: without this silence the group can be compromised. The disciple’s first responsibility is to his group which is to represent the Ashram. Damage to one’s occult group can eventuate in damage to the Ashram. It goes without saying that the welfare of the Ashram is always in the forefront of the disciple’s consciousness. The disciple will speak in such way that no inharmonious currents are allowed to approach his occult group, and by extension the Ashram. So often, the best way to guarantee this protection is to say nothing, especially to those who are not concerned in such processes.

      3. Some latitude of for speech in these four areas is given, but only in group circles and in connection with the disciple’s superiors. Under such circumstances, the disciple who speaks will be truthful and will emphasize only essentials. The circumstances themselves provide the control.

      4. The “time to speak” is described as follows:

          1. When the group can be served by wise words: the motive is the welfare of the group, and certainly not the intention to direct the group or shine before the group.

          2. When conditions good or bad are to be intimated: the motive is the protection of the group. Note the word “intimation”. Apparently one’s assessment of conditions is not to be spoken too concretely. Room is to be left for the intuitive response of the listeners, and they are to draw their own conclusions.

          3. A rare but necessary word to a brother concerning the inner life: usually a brother’s inner life is his own concern and that of his Master. Occasionally help may come from one who has been through similar circumstances or who recognizes with deep understanding the nature of an inner problem and its solution. The words shared are to be very circumspect, lovingly spoken and offering no hint of force or pressure.

          4. A word with a superior when a brother is “hindering the group through error of some kind or might help the group if put to different work”. One must think carefully before discussing a brother with a superior. There are other methods which can be attempted first. But if the perceived, undesirable condition persists and a more radical intervention seems truly required, then such discussion may be undertaken (as long as one is entirely sure that one’s motive is for the sake of group good).

            The other justification for discussion of a brother with a superior is a recommendation that a brother be given other work which may benefit the group. If wisely undertaken, this may be releasing for both the brother and the group.

      5. Needless to say, the utmost discretion must be used in all these types of speech. Clear thought, skill-in-action and a truly loving heart are all required.

Paragraph VI

  1. d. The effect of the Sacred Word will be studied, and conditions for its use wisely arranged. The sounding [Page 200] of the Word, and its effect upon a particular esoteric centre (not in any case whatsoever a physical centre) will be watched, and the life thereby influenced and regulated.

Points to Consider in Relation to the Above Section

      1. How can one understand speech in a truly deep sense if the Sacred Word remains ill-comprehended or improperly used? This is the deepest of studies and will lead to humility in the use of speech.

      2. For the most part, the Sacred Word is not really wisely used. Too little about it or its correct use is known. Rightly used, it can become the point of reference for the sounding of all words. Does the thought to be thought or the word to be spoken measure well against the meaning and purpose of the OM? In fact, does the OM sound through our thought as we are thinking and our speech as we are speaking? This would be a subtle enquiry and an important one!

      3. The sounding of the Sacred Word, we are told, will have an effect “upon a particular esoteric centre” (which is not a physical centre). In saying this, does Master DK mean that the center is, additionally, not an etheric center for, in one respect, the ethers are physical?

      4. The Ashram itself can be considered to contain a “centre” from which the initiated disciple works.

      5. As well, it might be useful to contemplate the relation of the Sacred Word to the heart centre within the head centre. In any case, pondering is required.

      6. The OM will unite soul and personality and facilitate the union of spiritual triad and soul-infused personality. There comes a time when the “heart within the head” must be deliberately cultivated.

Paragraph VII

  1. The whole question of the study of sound and of words, sacred or otherwise, has to be taken up by applicants for initiation. This is something which must be faced more strenuously by all eventuating occult groups.

Points to Consider in Relation to the Above Section

      1. Two subjects are to be studied:

          1. Sound

          2. Words (sacred or otherwise)

      2. These are really separate but deeply interrelated studies, for the study of sound is far deeper and more philosophical—more occult.

      3. The study of words deals with the specificities of the creative process and is ultimately related to that most powerful occult science—Mantra Yoga.

      4. Words are to be a vehicle for sound in the deeper sense. Words are but hollow if they do not carry the true sound of the soul, spiritual triad or monad.

      5. DK uses a most interesting phrase: “eventuating occult groups”. He is thereby suggesting that unless such groups strenuously face the understanding and application of sound and word, they are not true occult groups, but only groups which may eventually be true occult groups.

      6. This type of study (of sound and word) is immediately before our eyes (and ‘ears’) for we are always speaking, and in doing so, always making sounds. We also have our silences—rightly or wrongly pregnant with possibility.

      7. The field of study is so close that we may easily overlook it and do little about it. But if the groups of which are part are ever to be true occult groups, this attitude will have to change.

Dear Brothers,

The material in this Rule for Applicants is of immediate practicality. It concerns our creative life, and the structures we are building (worthy or otherwise) as we prepare to take our place as representatives of the Divine Word.

May we listen carefully to the sound, tone, quality, accuracy and intent of our speech and take the necessary corrective action where indicated.

With Love and Many Blessings to All,

Michael (and Stefan)