Commentary on Rule VII for
Disciples and Initiates
Part II of V
Focus for the Third Month
of Study on Rule(s) VII
2. For the third month we
will focus upon the second section of
Rule VII for Disciples and Initiates (from March 26th to
April 24th 2005).
We
might choose as theme for our meditation
a. Either Rule VII for Disciples
and Initiates:
“Rule VII for Disciples and Initiates: Let the group life
emit the Word of invocation and thus evoke response within those distant Ashrams
where move the Chohans of the race of men. They are no longer men as are the
Masters, but, having passed beyond that lesser stage, have linked Themselves
with the Great Council in the highest
Secret Place. Let the group sound a dual chord,
reverberating in the halls where move the Masters but finding pause and prolongation
within those radiant halls where move the ‘Lights which carry out the Will
of God’.” (RI, p. 136)
b. Or sub-themes, DK is referring
to in His commentary to the second section o the Rule, such as (RI, p. 136
middle to p. 142 middle):
i. In Rule VII for Applicants “the applicant (or young disciple)
is addressed as an individual and is told to give forth "those sounds"
which will be heard by the Master in His Ashram—for that is the true significance
of the words.” (cf. RI, p. 137)
ii. “The initiate functions in a group (always in a group) and
has developed or is rapidly developing group consciousness; in unison with
his group and as an integral conscious part of it, the Word must be enunciated;
this is not a medley of sounds, but is one clear Word of invocation.” (cf.
RI, p. 137)
iii. “The disciple is occupied in resolving the many sounds into
the Word; when he has done this, his individual approach to reality terminates,
and he begins to act with his group where all activity is concerned.” (cf.
RI, p. 137)
iv. “In the past, the emphasis has been on what the individual
initiate had to do in order to fit himself to take initiation, and so become
a Master of the Wisdom and a member of the planetary Hierarchy. In the coming
new cycle the emphasis will be upon group work and activity, upon group initiation
and group approach to the
Center of
Life.” (cf. RI, p. 137)
v. The fact that the future emphasis will be on group work and
activity, upon group initiation and group approach to the
Center
of
Life “should also provide a steady inducement to thought which will
make the initiate what he ought to be, because his conscious mind is free
for group functioning. This is a concept which must be increasingly cultivated;
‘As a man thinketh in his heart, so he is.’” (cf. RI, p. 137)
vi. For the disciple “the lower mind should be the organ of heart
expression and be as unconscious in its functioning as is the rhythm of the
heart itself—the physical heart. The higher mind is intended to become increasingly
the field of the initiate's effort, and hence the constant need for him to
build the antahkarana.” (cf. RI, p. 137)
vii. Rule VII for D+I is dealing with the work to be done by a
group of pledged disciples and initiates as they are learning together to
make an approach to Shamballa (involving the Will element). (cf. RI, p. 137-138)
viii. Approach to Shamballa “is as much a goal of the Hierarchy
as approach to the Hierarchy is the goal of advanced humanity.” (cf. RI, p.
138)
ix. Rule VII for D+I concerns the interrelation of great centres
of force. “This is a point which esoteric students should attempt to grasp
for it completes the planetary chain of Hierarchy and throws a light upon
the Way of the Higher Evolution.” (cf. RI, p. 138)
x. “Great movements and progressions have always taken place
upon the subjective side of life; it is these subjective activities which
have made it hard for disciples to grasp the truth and arrive at some true
realisation of the subjective situation which ever exists between the Hierarchy
and Shamballa.” (cf. RI, p. 138)
xi. “The objective of all training given to the disciple is to
shift his conscious awareness from the point where he is to levels which are
higher than those in the three worlds of definitely human evolution; the intention
is to teach him to function on those planes of conscious contact which are
as yet so subjective that he only accepts them as existent in theory.” (cf.
RI, p. 138)
xii. The trained initiate knows that the higher planes of consciousness
“have to become his natural habitat, and that eventually he has to relegate
the ordinary and normal human experience to the three worlds of daily expression.
These become eventually the worlds that exist below the threshold of consciousness;
they are relegated to the realm of the subconscious—recoverable consciously,
if necessary for right service of humanity, but as much below the threshold
of consciousness as are the ordinary emotional reactions of the average man.”
(cf. RI, p. 138)
xiii. “It should be borne in mind that the greater part of the emotional
life of the disciple must become increasingly subconscious, just as the physical
plane life of the normal, healthy human being is entirely automatic and thus
subconscious.” (cf. RI, p. 138)
xiv. “When the disciple has striven to expand his consciousness,
when he has learnt to stabilise his consciousness in the Spiritual Triad,
then he becomes part of a great and constant hierarchical effort which strives
upwards towards the ‘Place of Clear Electric Light’.” (cf. RI, p. 138)
xv. “The clear cold light of the reason is the first key to the
first door” to Shamballa. (cf. RI, p. 138)
xvi. There are three doors into Shamballa, speaking figuratively:
1. The door of the reason, of pure perception of truth.
2. The door of the will.
3. The door of the monadic sense of essential duality. (cf. RI, p. 139-141)
xvii. The clue to the first door, the door of reason, is given by
the Christ when he said ‘I am the Way, the Truth and the Life.’ (cf. RI, p.
139)
xviii. “Of that Way we know much,”
… “of that Truth, we know (as aspirants) relatively very little,” … and “of
that Life, we know nothing whatsoever.” (cf. RI, p. 139-140)
xix. “Of that Way we know much, because upon the Way a vast body
of teaching has been given, and that teaching, if followed, brings a man into
the Hierarchy. He then becomes a factual part of the hierarchical membership.”
(cf. RI, p. 139)
xx. “Truth—as we understand it during the early treading of the
Path of Discipleship—is concerned with great verities which are (from the
insight of the Enlightened Ones) only the a b c of life. These truths are:
1. The manifestation of divinity on the physical plane.
2. The doctrine of Avatars. This religious history reveals.
3. The nature of consciousness, through the development of psychology.
4. The doctrine of the Trinity, as it expresses itself through the aspects
and the attributes.
These four expressions of truth will be found to convey all the knowledge
with which the initiate must stand equipped when he climbs the Mount of Transfiguration
at the time of the third initiation. They have given him a spiritual perception
of the Plan.” (cf. RI, p. 139-140)
xxi. The contemplation of the significance of Life “belongs to
Those Who can move at will within the ‘precincts of the Lord of Life’—in Shamballa
itself. All we can know about it is its lowest step. This enables us to study
the impulse or instinct which enables all forms of life to function, which
embodies the principles of responsiveness to contacts and to environment,
and which embodies itself in the breath of life; this is also related to the
air in some mysterious manner, and also to fire.” (cf. RI, p. 140)
xxii. The Will “is a penetrating
power which relates Plan to Purpose and which has in it the faculty of coherent
persistence.” (cf. RI, p. 140)
xxiii. The reason for this coherent
persistence “is that it is not dependent upon the content of the form—whether
it is the form of an atom, of a man or of a planet—but upon a vital dynamic
and immutable purpose, latent in the consciousness of the planetary Being
Who, ‘having pervaded this entire universe with a fragment’ of Himself, REMAINS—greater,
more inscrutable and ‘firmer in intent’ than any of His creations, even the
most advanced and the closest to Him.” (cf. RI, p. 140)
xxiv. Only those Lives “have
clear perception of His divine purpose who do not belong to our earth humanity
at all; these are the Lives who came with Him to this planet when He came,
and Who remain with Him as ‘the prisoners of loving intention’ until the last
‘weary pilgrim has found his way home.’” (cf. RI, p. 140)
xxv. The “spiritual will is something of which humanity knows nothing;
it is hidden and veiled by the self-will of the individual and the group will
of the soul.” (cf. RI, p. 140)
xxvi. “The human being moves
until his individual will is developed and grounded, focussed and reoriented,
and his group will is unfolded so that it includes and swallows up the dedicated,
conscious, individual will. When this fusion has taken place (at the third
initiation) a great revelation unfolds itself, and for the first time the
initiate senses and then contacts the universal will; from that moment the
initiate says, ‘Father, not my will but Thine be done.’” (cf. RI, p. 140-141)"
xxvii. “Father, not my will but
Thine be done.” (cf. RI, 141)
xxviii. “Just a little of what
that will includes may emerge as we study this seventh rule and some of the
succeeding rules.” (cf. RI, p. 141)
xxix. “Body and life, soul and
personality, the Spiritual Triad and its expression, the Christ in incarnation—all
these dualities have played their part. Man has passed from one expansion
of consciousness to another. Now he comes to the final duality of spirit
and matter, prior to their resolution into something to which the terms ‘isolated
unity’ and ‘universal synthesis’ give only faint and inadequate clues.” (cf.
RI, p. 141)
xxx. “Up to the fourth initiation,
the term ‘system of expansions’ would seem illuminating; after that great
initiation, the term ‘system of identification’ would appear more appropriate.”
(cf. RI, p. 141)
xxxi. “To the development of
this system of identification the initiate of the degree of Master of the
Wisdom, and also (on a higher turn of the spiral) of the degree of the Christ,
are focussing all Their efforts.” (cf. RI, p. 141)
xxxii. “When the initiate has
passed through the three doors, symbolically speaking, he then faces all life,
all events, all pre-determinations, all wisdom, all activity and all that
the future may hold of service and progress from the angle of the pure reason
(infallible and immutable), of true spiritual will (completely identified
with the purpose of the planetary Logos), and of the highest possible focussed
relation. The mystery of relationship becomes revealed to him. Then the entire
scheme of evolution and of the intention of the One in Whom he lives and moves
and has his being becomes clear to him; he has no more to learn within this
planetary scheme; he has become universal in his attitude to all forms of
life, and is also identified with the ‘isolated unity’ of Sanat Kumara.” (cf.
RI, p. 141)
xxxiii. “Few of the great Lives
Who form the inner group of the Council Chamber at Shamballa are now of greater
advancement than” the initiate who has passed through the three doors: “the
‘Supernal Three,’ the ‘Radiant Seven,’ the ‘Lives embodying the forty-nine
Fires,’ the ‘Buddhas of Activity,’ and certain ‘Eternal Spirits’ from such
centres of dynamic spiritual life as Sirius, or from the constellation which
at any one time forms a triangle with our Sun and Sirius and a Representative
from Venus are of greater—far greater—advancement.” (cf. RI, p. 142)
xxxiv. “All initiates of the sixth
degree, and a few of the Masters Who have undergone specialised training because
They are upon the first Ray of Will or Power (the ray conditioning Shamballa
itself), form part of the Great Council.” (cf. RI, p. 142)
xxxv. “Many Masters and Chohans,
however, after serving upon the planet in various capacities, working with
the Law of Evolution, pass out of our planetary life altogether.” (cf. RI,
p. 142)
xxxvi. “All above information
concerning the Lives which are far in advance of the disciples of the world
contains little of moment,” … “except in so far as it falls into a diagrammatic
pattern of our planetary life and purpose,” and is thus enabling the disciple
“to get a faint glimpse of a synthetic theme and purpose to which all evolving
lives must and will eventually conform.” (cf. RI, p. 142)
[Underlining,
Bolding and Highlighting—MDR]
Paragraph 1
Rule VII.
For Applicants: Let the disciple turn his attention to the enunciating
of those sounds which echo in the hall where walks the Master. Let him not
sound the lesser notes which awaken vibration within the halls of Maya.
1. A fairly complete
examination of the Rule VII for Applicants was submitted to the group two
months ago at the beginning of the study of Rule(s) VII.
2. No doubt, since
the time we studied this Rule, we have spoken thousands upon thousands of
words. Have they echoed in the halls where walks the Master?
3. The process of gaining
control of thought and speech is a long one. We cannot help but create. Ours
is the task to make sure that what we create is in line with the Creator’s
Intent.
For Disciples and Initiates: Let the group life emit the Word of invocation
and thus evoke response within those distant Ashrams where move the Chohans
of the race of men.
4. It is the group
“life” which emits the “Word of invocation. If response is to be awakened
in the Ashrams of the Chohans, life must call to Life.
5. For a group at this
stage of development, monadic influence is already beginning to pervade the
soul-infused personality. We remember that the majority of these rules are
for groups which have achieved the third degree—at least, the majority of
their members will have achieved that degree.
6. We note that the
group does not consciously prepare or formulate a particular “Word of invocation”,
but that the life and livingness of the group are a vibratory state
which goes forth as a “Word”. The group must have reached a certain high vibrational
condition (responsive to the monad—i.e., to the life aspect) before
this emission will go forth.
7. The “Word of invocation”
resounds through the entire group and each member (as a soul) is in harmony
with it.
8. As we have studied
the first seven of these Rule, we have found the group invoking
a. the Ashram of a
particular Master,
b. Shamballa (Rule
II)
c. And now, the Ashrams
of the Chohans (sixth degree initiates, minimally).
9. The mode of invocation
suitable to evoke response from the Master who has the group under supervision
will not be adequate to evoke response from the Chohan and His Ashram.
10. The Ashrams of the
Chohans are vibrationally more “distant” than the Ashram of a Master; a powerful
point of tension is required of the individual or the group which would contact
such Ashrams; even more is required of individuals and groups that would “evoke
response” from such Ashrams. Contact is preliminary to an evoked response.
11. A “Chohan” may be
regarded as a “high priest”.
12. The word “move”
is interesting. One conceives of these beings as spheres of light moving in
response to the Will of God. The Chohans are the least of those “Lights which
carry out the Will of God”.
They are no longer men as are the Masters, but, having passed beyond
that lesser stage, have linked themselves with the Great Council in the highest
Secret Place.
13. A Master is conditioned
by the number five—the number of the solar system preceding our own
and, also, the number of humanity. “…five is the number of the mind and of
man.” (EP I 346)
14. The Master is the
fulfilled five-pointed star. He has placed the Brahmic solar system under
foot (i.e., He has surmounted it.) He is not yet, however, a liberated
monad characterized by the number six.
15. When we think of
the “Great Council” we must realize that it is focussed within the
innermost sanctum of Shamballa of which the essential members are Sanat Kumara
and the Three Buddhas of Activity. The three Esoteric Kumaras may also be
considered members, though the mode of their participation is not given exoterically.
16. The Great Council
also embraces the entirety of Shamballa, but its innermost deliberations concern
the central Shamballic figures alone.
17. The Buddhas of Activity
are considered exoteric Kumaras. At various times changes of position
occur between the esoteric and exoteric Kumaras.
18. It is obvious that
of the deliberations of this “Great Council” we can know practically nothing
(at our present stage of evolution) except what is told to us by some great
soul spiritually closer to that Council. What would we know of such things
had we not been taught by Master DK?
19. What is suggested
to us by the term “Council” is that Shamballa acts according to Purpose and
Plan. All is weighed and balanced with exquisite accuracy.
Let the group sound a dual chord, reverberating in the halls where move
the Masters but finding pause and prolongation within those radiant halls
where move the "Lights which carry out the Will of God."
20. The “dual chord”
may be conceived as a combination of soul and personality energies/rays. Such
a sounding might be sufficient for a group intent on reaching the Masters
and their Ashrams.
21. However a dual chord consisting of soul-infused personality and spirit would be required
of a group which sought to reach the Ashrams of the Chohans, and higher still—to
the “Lights which carry out the Will of God”—the members of Shamballa even
closer to the Lord of the World.
22. That the dual chord
will reverberate tells us that it is in resonance with the fundamental reinforced
with the “halls where move the Masters”. Perhaps we have had the experience
of singing in a particularly resonant space. We may have noted that, while
all notes were resonant to a degree, certain notes were most resonant.
Such notes are in resonance with the structure of the space in which the singing
occurs. Thus is it with the dual spiritual chord sounded by the group when
considered in relation to the ‘space’ or “halls” where move the Masters.
23. Again, the sounding
of the dual chord is not a literal, vocal act. It is the emission of
the soul which comes from a group soul-infused personality, or from a spirit-infused
soul/personality. The sounding occurs because of what the group is—not
what it tries to do.
24. The words “pause
and prolongation” are interesting. The dual chord passes beyond the Masters’
halls. If it sounded correctly it will find itself achieving a prolonged focus
in still more exalted “halls”.
25. In any case, the
sound as it goes forth is (if properly emitted by the “group life”) not deflected from the Ashrams of the Chohans and from ever greater “halls”. It
is received, and there is abides (for it finds “pause” and “prolongation”).
26. It is clear that
only a group in which the spiritual will has been developed will be able to
sound such a chord.
27. Such a sounding
must be full of selflessness and group is in completely conscious alignment
with the Divine Plan and Divine Purpose.
28. Most chords consist
of three notes or more. This chord in this Rule, however, is called
“dual”. It consists, therefore of two major notes—but there may be
a number of minor notes, for, as we realize, the note of the personality
contains at least three subtones and the same may be said for the note of
the soul. The note of the spirit is also threefold. Each such note,
therefore, is really a chord.
29. Why are the great
Beings who carry out the Will of God called “Lights”? Perhaps because Shamballa
is a place of “unfettered enlightenment”. It is the third aspect of divinity
(related to light) that is emphasized. Perhaps once the second ray soul of
our planet is more emergent, the love nature of these great Beings will be
emphasized.
Paragraph 2
[Page 137]
Of real importance, though relatively small,
are two contrasts. These emerge with clarity if you compare the instructions
given to applicants for discipleship and those given to initiates. The
applicant (or young disciple) is addressed as an individual and is told to
give forth "those sounds" which will be heard by the Master in His
Ashram—for that is the true significance of the words.
30. We are told that
the “applicant” is a “young disciple”. This would make sense if the Fourteen
Rules for Applicants were Rules for those taking the first planetary initiation
(the Birth of the Christ within the heart) and perhaps the second. It would not make sense if the first Fourteen Rules applied to those who were
candidates for the third initiation. A close examination of the first Fourteen
Rules shows they cannot be entirely fulfilled until the third degree is accomplished.
31. The two sets of
Rules address the applicant differently. In the first set, the applicant is
addressed as and individual. In the more advanced Rules, it is the group that is addressed, and the group is the applicant.
32. There are certain
“sounds” (deeper than human words) which are “heard by the master in His Ashram”.
He does not hear lesser notes; they are deflected. They have no place within
the sonic structure of the Ashram. They would be cacophonous to the
ashramic sound. Let us ponder on the sonic structure of the Ashram and seek
to emit those thought-sounds and voiced-sounds in harmony with it.
33. When we think of
the sound which we “give forth”, it is the quality pervading our words
that counts far more than the words themselves.
34. That quality is
the soul of our words. We should reflect upon how we ensoul our words. More simply, is soul energy resounding throughout
words?
The initiate functions in a group (always
in a group) and has developed or is rapidly developing group consciousness;
35. This is a powerful
and definitive statement. The initiate is always more than an individual.
His group relation is paramount. His identity is no longer strictly individual.
36. When we think of
our identity and experience our identity, do we experience ourselves as individuals,
or in groups terms, or in terms of the Whole.
in unison with his group and as an integral
conscious part of it, the Word must be enunciated; this is not a medley of
sounds, but is one clear Word of invocation.
37. The Tibetan is speaking
of the simplicity of the “Word”—not a medley of sounds but “one clear Word
of Invocation”. The group must surely be well-attuned to Divine Plan and Purpose
to emit such a Word.
38. When the usual differences
of opinion and personality exchanges and conflicts characterize a group process,
the emission of such a “Word” is a clear impossibility. The group must be
experienced and well-cultured before such “Word” emerges from their process.
You need to remember that the disciple
is occupied in resolving the many sounds into the Word; when he has
done this, his individual approach to reality terminates, and he begins to
act with his group where all activity is concerned.
39. The disciple is
searching for the “Word” that pervades all his sounds and words. When he is
soul-infused this resolution of the “many sounds into the Word” has occurred.
40. An initiate no longer
has an “individual approach to reality”. His striving is at one with the striving
of his group.
41. Let us examine our
approach; it is a group approach?
42. As we strive forward,
is it with our group, or, better, as our group?
43. The point of resolution, in the sense here meant, is probably the third initiation, at which point
the disciple-as-initiate, may be considered almost fully soul-infused.
This is a point of major importance for
the newer type of disciple to grasp. In the past, the emphasis has been on
what the individual initiate had to do in order to fit himself to take initiation,
and so become a Master of the Wisdom and a member of the planetary Hierarchy.
44. There is nothing
wrong with the type of approach here described, but the times are rapidly
changing on our planet due to the initiatory crisis of our Planetary Logos.
This planetary initiation will have a profound effect upon the human kingdom;
already this is happening.
45. We are dealing with
a transition from individual striving to group striving. Do we know the difference?
46. A few thoughts.
In group striving:
a. the initiate is
identified with and as his group. He knows the technique of transferring his
identity to the group.
b. the initiate thinks
of the group as an organism equipped with certain qualities and limited by
certain liabilities.
c. the initiate thinks
of the manner in which the group may attain, and of the sacrifices he may
make so that it may do so.
d. the initiate does
not feel as if he personally moves forward unless his group also moves
forward.
47. Then we ask, “Are
we representatives of group striving?”
In the coming new cycle the emphasis will
be upon group work and activity, upon group initiation and group approach
to the
Center of
Life.
48. It is clear: the
new approach to reality for modern disciples will be through the group.
The time-space schedule of the Planetary Logos must be respected and upheld.
This can only happen through the replacement of individual initiation by group
initiation, at least as regards the initial initiations.
The required mode of life and the needed
individual eliminations and adjustments are now so well known (theoretically,
at least) that they should have dropped below the threshold of consciousness
and should consequently be automatic in their effects.
49. Group work, group
activity and group initiation are not for those who are entirely preoccupied
with character building and self-discipline.
50. By the time the
individual disciple is ready to participate in a dynamic, progressive group
process, the usual personal training should already be well-advanced and his
accomplishment in this regard of such a nature that it no longer preoccupies
his attention.
This should also provide a steady inducement
to thought which will make the initiate what he ought to be, because his conscious
mind is free for group functioning.
51. The message is clear;
if we are preoccupied with personal concerns, personal discipline and training,
and personal eliminations, our conscious mind it not “free for group functioning”.
52. The true group member
of the modern era has done a large measure of his individual work before beginning
his group experience.
53. Within the stresses
arising in groups, the individual work remaining to be done will be accelerated.
This is a concept which must be increasingly
cultivated; "As a man thinketh in his heart, so he is." The lower
mind should be the organ of heart expression and be as unconscious in its
functioning as is the rhythm of the heart itself—the physical heart.
54. The demand is high.
Many disciples today ponder how they may be more loving. DK is asking, however,
for a love that flows naturally and unconsciously through thought. Heart and
head are to be united and work together spontaneously and without the conscious
supervision of the disciple. Such supervision will not be necessary as there
will be little or nothing in him which would inhibit the fusion of heart and
mind.
55. The two planets
Venus and Jupiter (both closely associated with the second ray) are particularly
useful in the fusion of heart and mind.
56. It is clear that
we must work on the cultivation of good spiritual habits until this fusion
is an accomplished fact. Right now, for many, there exists a cleavage between
head and heart.
The higher mind is intended to become increasingly
the field of the initiate's effort, and hence the constant need for him to
build the antahkarana.
57. When an initiate
can work within the higher mind, he understanding will be vast and he will
be able wisely to perceive the relations between many life processes.
58. The abstract mind
is broad in its scope.
Paragraph 3
In this Rule we are therefore dealing with
the work [Page 138] to be done by a group of pledged disciples and initiates;
they are learning together to make an approach to Shamballa (involving the
Will element);
59. The group concerned
(we learn) consists of pledged disciples and initiates. The non-uniformity
of approaching groups is the norm, and in their diversity (we have often been
told) lies their usefulness.
60. Their “approach
to Shamballa” will be an alignment and an attunement. It cannot yet be an entry.
61. A pledged disciple may also be an accepted disciple. It would seem that only
those who are accepted disciples can make the kind of approach here discussed.
An accepted disciple has been acknowledged for his acceptance of the Divine
Plan, and for following through on his pledge to serve the soul and
that Plan.
this is as much a goal of the Hierarchy
as approach to the Hierarchy is the goal of advanced humanity.
62. It is clear that
such an approach is only for advanced groups, because the goal of the Hierarchy,
itself, is an approach to Shamballa (obviously a much deeper approach than
will be possible for the kind of groups here discussed).
It concerns the interrelation of great
centres of force. This is a point which esoteric students should attempt
to grasp for it completes the planetary chain of Hierarchy and throws a light
upon the Way of the Higher Evolution.
63. There is a triangle
between humanity, Hierarchy and Shamballa; the flow of energy and force between
the points in this triangle is not yet complete.
64. The initiate thinks
in terms of these great centers and his present and future participation in
relation to them. He is no longer thinking as an individual. His thought has
become planetary in scope.
Paragraph 4
Great movements and progressions have always taken place
upon the subjective side of life;
65. The obvious, external
movements and progressions are only effects of those that take place inwardly.
66. To these we must
try to be come sensitive, no longer living in the world of effects, but increasingly
in the World of Meaning and the World of Significance.
it is these subjective activities which have
made it hard for disciples to grasp the truth and arrive at some true realisation
of the subjective situation which ever exists between the Hierarchy and Shamballa.
67. Subjective processes
are not those that concern the emotional and mental bodies, which are, spiritually,
still considered objective.
68. True subjective
processes concern the spiritual triad. Hierarchy and Shamballa can only be
fully accessed through the spiritual triad. The great majority of Ashrams
are focussed within the triad.
The energies concerned are so subtle, and
the Beings involved are so advanced and so highly developed (even from the
angle of the initiate of the third degree), that it is well-nigh impossible
for the teachings (which I seek to give) to be worded in such a manner that
they become comprehensible.
69. DK is trying to
establish in our minds a sense of proportion. Of these Beings, it would seem
we can have no true conception.
70. Even initiates of
the third degree find them incomprehensible.
All that I can do is to make certain statements
which (from the standpoint of those I teach) are not verifiable; they have
to be accepted on trust and with the reservation that time and the point of
view of the individual disciple will later prove their truth—or their non-truth.
71. We have to be realistic
about the nature of the thoughts and ideas we are studying. So many of them
are simply beyond us. We can trust the source—the Master DK (as we have come
to regard Him), or we can simply be reserved in our acceptance, trusting that
time and an enlarging point of view will reveal whether or not the statements
given in the Teaching are true.
72. This is, perhaps,
not an enviable position, for the sharp intellects of the world will often
doubt our sanity. But there is something in the words of a Master which carries
conviction and which appeals to the intuition.
73. If the Tibetan is
trustworthy it will be found that trusting Him is a fast path to realization.
Should He prove untrustworthy, then we will learn something about our credulity
and the true status of what we had considered to be our intuition.
Paragraph 5
The objective of all training given to the
disciple is to shift his conscious awareness from the point where he is to
levels which are higher than those in the three worlds of definitely human
evolution;
74. As disciples we
are learning to tune out habitual perceptions conditioned by the personality.
Something far subtler is coming into view.
75. We are in the gradual
process of transferring kingdoms. If all goes well, before long we shall no
longer be strictly human.
76. Do we know the point
at which our consciousness is habitually focussed? That would be a starting
point.
77. “Definitely human
evolution” ends at the first degree (the first planetary initiation). From
the first degree to the sixth, the disciple is a man and yet not a man (for he is becoming a soul—which is fully true at the fifth
degree). At the sixth degree, he is more than man.
the intention is to teach him to function
on those planes of conscious contact which are as yet so subjective that he
only accepts them as existent in theory.
78. First we learn the
theory, and we must learn it well. Only then will we be able to interpret
with accuracy that which we will inevitably contact.
The trained initiate knows that they
have to become his natural habitat, and that eventually he has to
relegate the ordinary and normal human experience to the three worlds of daily
expression.
79. The term “natural
habitat” is evocative. One sees that focus on these higher planes must become
“second nature” to the initiate. We must become entirely accustomed to living
focussed on planes higher than those of the personality and eventually, on
planes even higher than those upon which the causal bodies of men are to be
found.
These become eventually the worlds that
exist below the threshold of consciousness; they are relegated to the realm
of the subconscious—recoverable consciously, if necessary for right service
of humanity, [Page 139] but as much below the threshold of consciousness as
are the ordinary emotional reactions of the average man.
80. We have an extraordinary
idea presented here. Our three worlds of normal human expression are to become
“subconscious” to the higher initiate. The initiate’s consciousness is not
focussed in these three worlds at all. He focusses in these worlds only through
an act of will and for service purposes.
81. What is the analogy
in our life? What dimensions are, for us, subconscious? Do we know how to
focus within them for service purposes?
82. Many people today
are aware of their emotional reactions. Do you think that disciple should be aware of them, or are they a distraction?
These are always recoverable (as modern
psychoanalysis has demonstrated) and can become capable of expression and
of formulation into conditioning concepts—thus actuating mental perception
if deemed of adequate importance.
83. DK has referred
to three types of psychology—Lemurian, Atlantean and Aryan. He considers the
type of psychoanalytical approach here mentioned as an example of Lemurian
psychology. This should give us pause.
84. From this section
we learn that a great deal of our emotional responsiveness remains undetected
to the concrete mind—unless effort is expended.
If these three methods are studied,
you can arrive at an understanding as to the three systems which psychologists
could elaborate and develop in order to handle the three types of modern consciousness—the
Lemurian, which is the lowest found upon our planet at this time; the Atlantean,
which is the commonest found today, and the Aryan, which is developing and
unfolding with great rapidity. At present, psychologists are using
the lowest type of aid for all groups and states of consciousness. This does
not seem wise, does it? (EP II 499)
However, it should be borne in mind that
the greater part of the emotional life of the disciple must become increasingly
subconscious, just as the physical plane life of the normal, healthy human
being is entirely automatic and thus subconscious.
85. This can happen
only after the major emotional issues and conflicts have been solved. If there
is great disturbance in the astral vehicle, it will cry out for recognition,
forcing its way into consciousness, which cannot find liberation from unresolved
emotional and kama-manasic issues.
When the disciple has striven to expand
his consciousness, when he has learnt to stabilise his consciousness in the
Spiritual Triad, then he becomes part of a great and constant hierarchical
effort which strives upwards towards the "Place of Clear Electric Light,"
to which the clear cold light of the reason is the first key to the first
door.
86. This section should
be analyzed closely for in it an important progression is given:
a. The disciple strives
to expand his consciousness
b. The disciple cultivates
the “clear cold light of the reason”
c. The disciple stabilizes
his consciousness in the Spiritual Triad
d. The disciple (in
concert with his group and in coordination with Hierarchy) strive upwards
towards the “Place of Clear Electric Light”
87. The “clear cold
light of the reason” is related to the buddhic plane, but the higher mental
plane is also somewhat involved. In any case, this cultivation is the first
portal of entry to Shamballa.
88. Another name for
Shamballa is given, and should be pondered: The “Place of Clear Electric Light”.
Paragraph 6
There are three doors into Shamballa, speaking
figuratively:
89. Important information
on the modes of entering Shamballa is here given.
1. There is the door of the reason, of pure perception
of truth.
90. The manner in which
philosophy uses the term “reason” is not as occultist use the term. Pure reason
is nothing short of intuition which grasps the whole in its entirety and sees
simultaneously the why and wherefore of all things.
91. The buddhic plane
is related to the heart; it is the pure heart which is capable of intuition
and which sees the truth. “Blessed are the pure in heart, for they shall see
God”. To see “God” is a great blessing, as the mystics of the ages will attest.
92. And who shall be “God”? To see God is one thing; to be God, another.
Christ gave the clue to this teaching when
He said "I am the Way, the Truth and the Life." Of that Way we
know much, because upon the Way a vast body of teaching has been given, and
that teaching, if followed, brings a man into the Hierarchy.
93. We have here a higher
an impersonal way of interpreting this vitally important saying by the Christ:
“I am the Way, the Truth and the Life.”
94. It is the “Christ
Consciousness”, the buddhi, that perceives pure truth.
95. We are all treading
the “Way” and have been abundantly informed as to its nature however theoretical
that Way may be for many.
96. The “Way” leads
to Hierarchy. The Way of Higher Evolution leads for some to Shamballa and
for others, to destinations beyond our planet and solar system.
He then becomes a factual part of the hierarchical
membership.
97. Probationary initiates
are on the periphery of Hierarchy; they are somehow included within the ‘Circle
of Hierarchy’. (cf. TCF 1248).
98. Factual hierarchical
membership is another matter. It is beyond belief, supposition and inference.
It is realized in a blaze of straight knowledge.
Of that Truth, we know (as aspirants) relatively
very little. Truth—as we understand it during the early treading of the Path
of Discipleship—is concerned with great verities which are (from the insight
of the Enlightened Ones) only the a b c of life.
99. We find that the
Way, the Truth and the Life are progressive—three terms indicating
progressive phases of action and realization. If we know (or can know) relatively
much about the “Way”, we are told that we know little of the “Truth”.
100. As profound as may
be the learning of those who are in the relatively early stages of treading
the Path of Discipleship (the “learned aspirant”), such knowledge is only
the ABC of what may be known.
101. DK tells us that,
as disciples, we are learning the “a b d of life”. Does He mean “life” as
in the first aspect of divinity? If so, one could certainly agree.
Paragraph 7
These truths are:
102. One can infer that
the truths here presented will be elaborated by the Christ when He reappears.
The manifestation of divinity on the physical
plane.
103. That which is to
be seen is all divine. Do we realize this? The majority of human beings
do not, for many separate “God” from His Creation, although, occultly, they
are one in identity.
The doctrine of Avatars. This religious
history reveals.
104. The greater always
help the lesser and the higher the lower. Man is never left without the discernible
presence of Deity.
The nature of consciousness, through the
development of psychology.
105. The nature of consciousness
is a deep universal mystery.
106. Something of this
mystery can be conveyed to us through the science of psychology. Consciousness
produces the psyche and not vice-versa, but in modern understanding, consciousness
is considered to be a quality of the psyche.
107. As yet, man knows
but little of consciousness, its origin and its development. Psychology, as
presently practiced, is revealing much about the nature of consciousness,
but psychology must soon become the ‘Psychology of the Soul’ before a truer
revelation becomes possible.
The doctrine of the Trinity, as it expresses
itself through the aspects and the attributes.
108. Why is the “doctrine
of the Trinity” a fundamental truth? Perhaps because it holds the key to all manifestation through enumeration, and also reveals the oneness
of all that is manifested.
109. The mystery of Unity
in Diversity and Diversity in Unity is contained within the “doctrine of the
Trinity”.
110. During the past
centuries men have fought over the interpretation of this mystery. Some have
upheld the reality of the Trinity almost forgetting the Unity which pervades
it. Others have taken an entirely “Unitarian” rather than “Trinitarian” point
of view, and have given their lives to prove that the Unity could not be divided.
111. It is clear however
that the truth does not lie with one or the other camp. “God” is both indivisible and divisible. The nature of this truth is obscure and can only be
partially fathomed by the third degree initiate who has passed through the
meaning of the number three and, yet, has ‘met’ his monad—the great
Unity within.
Paragraph 8
These four expressions of truth will be found
to convey all the knowledge with which the initiate must stand equipped [Page
140] when he climbs the Mount of Transfiguration at the time of the third
initiation. They have given him a spiritual perception of the Plan.
112. Four expressions
of truths which must precede the taking of the third degree are here given.
113. The Christ is responsible
for teaching these four great truths (among other truths) and the Buddha,
Four Noble Truths.
114. Why must the initiate
be equipped with knowledge of these truths in order to take the Transfiguration
initiation? I will summarize the main points to be gathered in relation to
these truths:
a. Manifested life
is divine and “God” wills to manifest His nature.
b. Great Beings assist
humanity and the Plan.
c. We are all fundamentally
related through consciousness. “All souls are one with the Oversoul.”
d. “God” has three
major aspects and yet remains an indivisible Unity.
115. The third initiation
sees a rather complete blending of the second and third aspects. Studying
these four truths will show them related to one or other of these two aspects.
116. For the third degree
initiate, the will aspect of divinity is only beginning to be a factual
factor.
117. The Tibetan relates
these four truths to “a spiritual perception of the Plan”. The sign Sagittarius
precedes Capricorn—in which the third initiation is taken—(as Capricorn is
the sign archetypally related to this initiation).
118. But one must see
and perceive (Sagittarius) before life can be contacted in Capricorn.
Paragraph 9
Of that Life, we know nothing whatsoever.
The contemplation of its significance belongs to Those Who can move at will
within the "precincts of the Lord of Life"—in Shamballa itself.
119. Sixth degree initiates
(Chohans) can “move” in this manner.
120. A beautiful phrase
is given to describe Shamballa—the “precincts of the Lord of Life”. Sanat
Kumara is called the “Lord of the World” and here we find Him titled the “Lord
of Life”.
121. It becomes clear
that the fullest possible realization of “Life” is not easily achieved (if
at all achieved) on in the physical brain consciousness. Great Beings like
the Buddha and the Christ have, it would seem, done so, but it eludes most.
All we can know about it is its lowest
step. This enables us to study the impulse or instinct which enables all
forms of life to function, which embodies the principles of responsiveness
to contacts and to environment, and which embodies itself in the breath of
life; this is also related to the air in some mysterious manner, and also
to fire. More anent this subject it would be useless for me to say.
122. DK tries to convey
something of the meaning of “Life” but senses the difficulty of His task.
He notes the following life-related processes:
a. Impulse and Instinct
(sustenance)
b. Responsiveness (life
touches life)
c. The “Breath of Life”
(animating all)
123. We are told that
the “Breath of Life” is related to both air and fire. We cannot help but think
of the gaseous plane (either the physical gaseous or the mental plane). The
air we breathe is a gas, and the mental plane is related to fire especially
(but also to air, for the mental plane is the gaseous plane of the cosmic
physical plane).
124. The right use of
the breath ignites fire. This we know from the practical world, but it is
also an occult truth and is related to the efficacy of breathing exercises
in stimulating the fires of the body.
Paragraph 10
2. There is also the door of the will. This is a penetrating power which relates Plan to Purpose
and which has in it the faculty of coherent persistence.
125. The “will” as here
described is not what we usually think.
126. It is said to be
a penetrating power which, it seems, serves as a bridge between Plan
and Purpose.
127. Plan is to be found
on the manasic level and purpose on the atmic level. On a higher turn of the
spiral, the atmic plane can also be related to the Divine Plan and the Purpose
to the monadic level.
128. It seems that will is the intermediary between Plan and Purpose.
129. The “faculty of
coherent persistence” is an arresting idea. It is not simply persistence,
per se, but the kind of persistence which keeps the whole together.
There can be a type of persistence which is divisive rather that promotive
of coherence. The type of will here discussed includes the faculty of synthesis—for
synthesis and coherence are closely related.
The reason for this persistence is that it is not
dependent upon the content of the form—whether it is the form of an atom, of a man or of a
planet—but upon a vital dynamic and immutable purpose, latent
in the consciousness of the planetary Being Who, "having pervaded this
entire universe with a fragment" of Himself, REMAINS—greater, more inscrutable
and "firmer in intent" than any of His creations, even the most
advanced and the closest to Him.
130. This is an extraordinary
section, explaining the persistence found in the Divine Will.
131. When we exert what
we call the “will”, the factor of persistence generated may be dependent upon
many form-related factors. This is not the case with the will which facilitates
entry into Shamballa via the “door of will”.
132. That will is rooted
in Purpose and its nature and potency are divorced from form conditioning.
Of this will we know practically nothing (if anything at all) for we are still
very related to form—if not the form of the personality, then the form of
the causal body.
133. To be practical,
let us ask ourselves why we persist, if we do. What is the source of our persistence?
Is our persistence rooted in “vital dynamic and immutable purpose?”
134. Something majestic
and mysterious is said of our Planetary Logos. He is a being “more inscrutable
and ‘firmer in intent’ than any of His creations—even those who are closest
to Him”.
135. We note that a “universe”
is the total creation of any being.
136. We could be speaking
of the Planetary Logos proper, or we could (in line with the foregoing discussion)
be speaking of Sanat Kumara Who is, it would seem, far greater than the Buddhas
of Activity who are so closely associated with Him.
137. It is probable that
the discussion relates to Sanat Kumara. The following quotes suggest this:
These two, related through manifestation,
are in reality atma-buddhi, spirit-reason, dedicated for the term of the creative
period to a simultaneous functioning; the first result of their relation is
the appearance of that which will enable the Lord of the World to express
His Own unknown inscrutable purpose. (TEV 65)
a. The unknown, unseen and unheard
purpose of Sanat Kumara. (R&I 241)
Only those have clear perception of His
divine purpose who do not belong to our earth humanity at all; these are the
Lives who came with Him to this planet when He came, and Who remain with Him
as "the prisoners of loving intention" until the last
"weary pilgrim has found his way home."
138. We are speaking
here of the 105 Kumaras (perhaps 108) Who came with Sanat Kumara at the dawn
of humanity’s development.
139. Of these, the Buddhas
of Activity are three. No doubt there are others, but many (if not most),
we are told, have moved on, with their places taken by members of the Hierarchy
drawn from those human beings who have achieved.
140. When thinking about
the “Great Sacrifice” (Sanat Kumara) and, for that matter, of the principle
of sacrifice, we see how love and will are closely interrelated in all truly
sacrificial acts. When we are involved in the necessity of sacrifice, it would
be valuable (on our own small scale) to regard ourselves as “prisoners of
loving intention”, rather than simply as “prisoners” condemned to sacrifice.
One can see that both love and will are missing from this last formulation.
Paragraph 11
This spiritual will is something of which
humanity knows nothing; it is hidden and veiled by the self-will of the individual
and the group will of the soul.
141. The term spiritual
will is much discussed in esoteric circles, but it requires a facility in
the use of atmic energy.
142. Self-will veils
the spiritual will because the spiritual will cannot be expressed through
the narrowness of selfishness and ahamkaric concern.
143. Group will veils
the spiritual will because spiritual will is the will of the whole rather than the will of any part of the whole (such as a group).
Through both of these experiences the human
being moves until his individual will is developed and grounded, focussed
and reoriented, and his group will is unfolded so that it includes and swallows
up the dedicated, conscious, individual will.
144. It is necessary
to develop both individual and group will. We see the proper progression.
There is no development of the spiritual will until the earlier two types
of will have been developed.
a. Individual will
must be developed, grounded, focussed and reoriented (towards the soul)
b. Group will is to
be unfolded and is to include swallow up the dedicated, conscious individual
will.
145. The term “swallowed
up” is interesting. It means to “engulf”. Soul consciousness is spherical
and considers the welfare of the group. It is not brittle and narrowly directed
as the individual will so often is.
146. When group will
supersedes the individual it is not to negate that will, but use it.
147. Every succeeding
sphere envelopes (“swallows”) the preceding sphere and spheres.
When this fusion has taken place (at the
third initiation) a [Page 141] great revelation unfolds itself, and for the
first time the initiate senses and then contacts the universal will; from
that moment the initiate says, "Father, not my will but Thine be done."
148. The “universal will”
in this case is not the Will of the Universal Logos, but the Will of the Solar
Logos, for the third initiation is first solar initiation.
149. The will of the
monad (an aspect of the “universal will”) leads to complete self-abnegation.
Just a little of what that will includes
may emerge as we study this seventh rule and some of the succeeding rules.
150. It is interesting
that we are studying the seventh rule; the number seven places us in
rapport (however tenuous that rapport) with the seventh plane whereon the
Logoic Will expresses itself—not only the Will of the Planetary Logos but
of the Solar Logos as that will affects the cosmic physical plane.
Paragraph 12
3. I can find no words to express the nature of the third door. Let us, in default of a better term, call it the door
of the monadic sense of essential duality.
151. When a statement
like this is given it must mean that this third door is related to the “Technique
of Duality” and to the type of awareness which can be achieved through its
use. (cf. EP II 378-391)
152. There is an essential
and inescapable duality at the ROOT of all things, and it is known as the
GREAT BREATH. It is only when we are monadically aware that we can begin to
fathom the truth of this essential duality and then only in minutest measure.
153. In an interpretation
“closer to home”, monadic awareness contains an understanding of spirit and
matter that is factual and not theoretical (as it is for those who
have not penetrated into Shamballa).
154. All dualities in
cosmos are a reflection of the Spirit/Matter duality and it, itself, is a
reflection of FUNDAMENTAL DUALITY of BE-NESS/BEING, or of NOTHING/Something.
Body and life, soul and personality, the
Spiritual Triad and its expression, the Christ in incarnation—all these dualities
have played their part.
155. The initiate has
worked his way through many dualities before coming to the possibility of
passing through three “Doors” into Shamballic realization and participation.
156. Is it not interesting
that the “Christ in incarnation” is considered the expression of the Spiritual
Triad? This means that the soul-infused personality (for the Christ is symbolically
the soul) is the expression of the Spiritual Triad.
Man has passed from one expansion of consciousness
to another. Now he comes to the final duality of spirit and matter, prior
to their resolution into something to which the terms "isolated unity"
and "universal synthesis" give only faint and inadequate clues.
157. The Tibetan has
sometimes said that the term “isolated unity” is actually inadequate to describe
the nature of the great experience to which it refers.
158. It is helpful, however,
in considering the nature of “isolated unity” to equate it to the term “universal
synthesis”. In this case, universality relates largely to the solar-systemic
whole (with broader implications, of course). The fifth degree initiate stands
in full awareness of the meaning of “isolated unity” and is beginning to become
a solar-systemic being. Sanat Kumara, however, is a still greater example
of One whose consciousness is characterized by isolated unity.
159. The sign Aquarius
is also useful in opening the door to the sense of “universal synthesis” and
interestingly, it is a sign in which a man may take his final incarnation
and, thus, presumably become a Master.
To the development of this system of identification
the initiate of the degree of Master of the Wisdom, and also (on a higher
turn of the spiral) of the degree of the Christ, are focussing all Their efforts.
160. All of our spiritual
progress is part of a “system of identification” (of which the Christ is the
foremost example—accessible to us.)
161. It is hard for us
to fathom these achievements, but as the heart and heart in the head are stimulated,
some grasp becomes more possible. Realizations pertaining to the heart in
the head are in resonance with realizations produced earlier in the heart
center.
Up to the fourth initiation, the term "system
of expansions" would seem illuminating; after that great initiation,
the term "system of identification" would appear more
appropriate.
162. DK is attempting
to discriminate between two systems of spiritual development: one of them
(the first) relates to consciousness and the second to life.
163. There comes a time
when one seeks the deepest possible interiority, and thus, reality. Simply expanding into greater and greater fields of awareness will not suffice.
One must consciously become the things he seeks to know. Do we sense
the difference?
164. Expansions of consciousness
will always be possible. The Planetary Logos is constantly expanding His consciousness
and this is true for greater Beings still—such as the Solar Logos and various
Cosmic Logoi of all grades.
165. Expanse however,
will not suffice to reveal the “Mystery of Life”, and at a certain point in
human evolution, it is the pursuit of this Mystery which becomes paramount.
166. Probably each level
of life has a parallel; analogously, a Planetary Logos or Solar Logos must
also reach the point is its development when expansions must give way
to identifications. We can know nothing about such matters except that,
by analogy, they should exist. Our task is to become on intimate terms
with life.
Paragraph 13
When the initiate has passed through the
three doors, symbolically speaking, he then faces all life, all events, all
pre-determinations, all wisdom, all activity and all that the future may hold
of service and progress from the angle of the pure reason (infallible and
immutable), of true spiritual will (completely identified with the purpose
of the planetary Logos), and of the highest possible focussed relation.
167. We are discussing
the three doors into Shamballa.
168. All that life may
bring and all that may be faced is approached from three perspectives:
a. From the angle of pure reason. This reason we are told is “infallible and
immutable”. It is true revelation and unobscured by the reasoning mind.
b. From the angle of the spiritual will. This will is completely identified with
the purpose of the Planetary Logos. When we wonder whether we are functioning
under the inspiration of the spiritual will, we must ask the degree of our
understanding of the purpose of the Planetary Logos. If our understanding
is minimal, our expression of the true spiritual will is also, to a
degree, minimal.
c. From the angle of the “highest possible focussed
relation”. That highest
relation is the relation between Spirit and Matter (as best we can conceive
it—and our first meaningful conception must be microcosmic.)
The mystery of relationship becomes revealed
to him.
169. Since it is a mystery
we can hardly discuss it in the terms of the concrete mind. Might we say that
in the revelation of the “mystery of relationship” the relations of the many in the One become somewhat disclosed?
170. This mystery must
also be related to the mystery concealed in the second letter of the Sacred
Word—AUM. In the “U”, that which is apparently separated, and subject to polarity
must be joined below—as the configuration of the letter shows. We have
a manifested unification of duality.
Then the entire scheme of evolution and
of the intention of the One in Whom he lives and moves and has his being becomes
clear to him; he has no more to learn within this planetary scheme;
171. The “One in Whom
we live and move and have our being” is, from this perspective, the Planetary
Logos.
172. We can see that
this must be a very advanced stage of evolution, for in our planetary scheme
there are many globes and chains, each with their own types of knowledge.
173. One is also given
pause to reflect about ‘globe Shamballas’, ‘chain Shamballas’ and ‘scheme
Shamballas’. Shamballa, as we usually consider it, relates to our fourth globe
(on the fourth chain) to which Sanat Kumara ‘came’, ages ago, establishing
this highest planetary center.
he has become universal in his attitude
to all forms of life, and is also identified with the "isolated unity"
of Sanat Kumara.
174. The high initiate
who has passed through the doors into Shamballa has achieved
a. Universality “in
his attitude to all forms of life”. He sees them, therefore, “under the aspect
of Eternity” and in relation to Wholeness.
b. The “isolated unity”
of Sanat Kumara. Interestingly, this statement suggests that Sanat Kumara
is the greatest example upon our planet on one living in a state of
isolated unity.
c. In short, such an
initiate having passed through the three doors is beginning truly to live more deeply and in far larger terms than heretofore.
Few of the great Lives Who form the inner
group of the Council Chamber at Shamballa are now of [Page 142] greater advancement
than he;
175. The “he” in this
context is the advancing initiate who has passed through the three doors into
Shamballa.
the "Supernal Three," the "Radiant
Seven," the "Lives embodying the forty-nine Fires," the "Buddhas
of Activity," and certain "Eternal Spirits" from such centres
of dynamic spiritual life as Sirius, or from the constellation which
at any one time forms a triangle with our Sun and Sirius" and
a Representative from Venus are of greater—far greater—advancement.
176. This is the foremost
tabulation in our Teaching of those who are ‘residents’ of Shamballa.
177. In this tabulation
the ‘Buddhas of Activity” are distinguished from the “Supernal Three”. It
can be questioned whether the “Supernal Three” are the three “Esoteric Kumaras”.
We must also find place for representatives of the Lords of Karma supervising
karmic developments on our planet.
178. The “Radiant Seven”
are the “Seven Spirits before the Throne” (Ray Lords) considered in terms
of our globe. There are obviously chain correspondences and scheme correspondences, and the lower correspondences may be considered emanations of the higher. There is no way to understand the higher Buddhas unless the
theory of emanation is understood.
179. The “Eternal Spirits”
from such centers as Sirius may be Karmic Lords, or may (we do not know) have
other functions.
180. A potent occult
hint is here given: There is a constellation which at any one times forms
a triangle with our Sun and Sirius. Two constellations most easily related
to our Sun and Sirius are Gemini (a ray two constellation—at this time) and
Libra (at this time a primarily ray three constellation). Both however have
relations to both the second and third rays. With Sirius and our
Sun, Sol, these two constellations transmit the energy which brings about
the fusion of the dualities.
181. May it be that the
constellation ruling the sign of the zodiac through which our Sun, itself,
is passing, is that particular constellation during any particular period
of time? Just as the Earth is related every 2160 years to a particular zodiacal
constellation (due to the precession of the equinoxes), and just as the Earth
is also related to a particular zodiacal constellation for a 25,000 year period
probably related to the Great Platonic Year (of approximately 25,000 earth
years), so the Sun, as well (in its journey around the Pleiades of 250,000
years) may periodically come into relation with different ones of the zodiacal
constellations. The astronomy of such a cycle is by no means worked out satisfactorily,
and so the whole matter must remain for the present speculative. The 250,000
cycle of our Sun in relation to the Pleiades is given in the Teaching.
182. But because these
constellational representatives in Shamballa are focussed in the earthly
Shamballa, the constellation in question probably has something to do
with the Earth and its cycles—either the lesser precessional cycle
or the greater Platonic Year.
183. The important thing
to realize is that the great Beings in our solar system and within our local
cosmos have their representatives in Shamballa. A great Law in Shamballa
is the Law of Assembly, and it is the expressions of these great energies
which are assembled for the purposes of the evolution of our planet.
Otherwise, all initiates of the sixth degree,
and a few of the Masters Who have undergone specialised training because They
are upon the first Ray of Will or Power (the ray conditioning Shamballa itself), form part of the Great Council.
184. The innermost sanctum
of the Great Council consists of Sanat Kumara and the three Buddhas of Activity.
185. Here we learn that
the Great Council is also to be considered more broadly, with all members
of Shamballa participating.
186. We are speaking
of the relative status of the initiate who has penetrated the three doors.
Sixth degree initiates and some Masters upon the first ray are still in advance
of him as are, of course, the still more supernal Lives gathered closer to
Sanat Kumara.
187. It is clear that
not all Masters are members of Shamballa, but only those who have undergone
specialized training and are upon the first ray.
188. This entire paragraph
has to be read very carefully as it is easy to make mistakes in understanding.
Many Masters and Chohans, however, after
serving upon the planet in various capacities, working with the Law of Evolution,
pass out of our planetary life altogether.
189. It is a truism in
occultism that at Master, after serving our planet in various capacities,
may pass out of our planetary life altogether (unless retained for the purposes
of Earth Service).
190. Here we learn that
this is also true of Chohans. Apparently there are Chohans, having chosen
(or been chosen for) the Path of Earth Service who do not remain with
the planet for their continued development through other and higher initiations,
but pass beyond our planetary life.
191. Other Chohans, it
would seem, remain with our planet and perhaps take the eighth and ninth initiations
on our planet (which is said to be a feat of profound difficulty). We should
remember that the term “Chohan” refers also to initiates of the seventh degree.
A Master wields the law in the
three worlds, whilst a Chohan of the sixth initiation wields the law in the
chain on all levels; a Chohan of the seventh initiation wields the law in
the solar system. (IHS 90)
192. There is, however,
a possibility that the term “Chohan” may be generic and may refer to initiates
of the eighth and ninth degree as well. There seems, however, to be no indication
in the texts whether or not this may be so. We are, however, told of “Chohans
of high degree” (TCF 1085) and we wonder, how high.
Paragraph 14
All the above information concerning the
Lives which are far in advance of the disciples of the world contains little
of moment for you, except in so far as it falls into a diagrammatic
pattern of our planetary life and purpose, and enabling you, therefore,
to get a faint glimpse of a synthetic theme and purpose to which all
evolving lives must and will eventually conform.
193. Master DK is inspiring
in us a sense of synthetic vision. The information, though fascinating, is
not of immediately practical utility to us, but it helps us understand more
clearly the “diagrammatic pattern of our planetary life and purpose”.
194. The attainment of
synthetic understanding is of paramount importance for the advanced disciple
and initiate.
195. Through the vision
presented by Master DK some greater sense of the enveloping synthesis is to
be gained, and this is certainly of esoteric value, altering the quality,
scope and depth of our consciousness.
Dear Brothers and Sisters,
We are into high matters are we
not? While they are “over our heads”, the heart and heart in the head may
fathom something of real usefulness to the universalization of our consciousness.
In Light, Love, and Power
Michael (and Stefan)
