Possible
Meditation-Themes With Respect To
Rule
IX
For the coming six months, from February 14th 2006 up to August 9th 2006, we
will be focussing upon the two correlated Rules IX. As usual we will take
advantage of the rhythm from Full Moon to Full Moon, with each Full Moon being
always the culminating point for our previous studies and meditations.
We will stay with our procedure and thus focus upon Rule IX for
Applicants for the first month (February 14th to March 14th
2006). The next four months we will be focussing upon Rule IX for Disciples and
Initiates taking it section by section (March 15th to July 11th
2006). The remaining sixth month we will be focussing upon the two correlated
Rules IX as a Whole (July 12th to August 9th 2006).
February 14th to March 14th 2006: Rule IX for Applicants (IHS, p. 202
to p. 203)
March 15th
to April 13th 2006: Rule IX for D+I
(RI, p. 167 to p. 171 bottom)
April 14th
to May 13th 2006: Rule IX for D+I
(RI, p. 172 top to 174 middle of page)
May 14th
to June 11th 2006: Rule IX for D+I
(RI, p. 174 middle of page to 176 top)
June 12th
to July 11th 2006: Rule VIII for D+I
(RI, p. 176 top to 178)
July 12th
to August 9th 2006: The two correlated Rules VIII as a
Whole
Again we are free to use our three types of meditations, the
Fundamental Group Meditation (Full Form), the Fundamental Group Meditation
(Short Form) and the Relatively Simple Meditation (essentially a
Visualization/Alignment) for the 28 Rules Initiative. Following you will find a
list of possible meditation-themes upon which you may focus in your meditation.
We might choose as theme for
our meditation:
1. Either the full sentence of the Rule for
Applicants:
“Let the disciple merge himself within the
circle of his other selves. Let but one clour blend them and their unity
appear. Only when the group is known and sensed can energy be wisely emanated.”
(IHS, p. 202)
2. Or, additionally, sub-themes which DK refers
to in His commentary to this Rule, such as (IHS, p. 202-203):
a.
“One thing all disciples and applicants for
initiation have to do is to find that particular group of servers to which they
belong on the inner plane, to recognise them upon the physical plane, and to
unite with them in service for the race.” (cf. RI, p. 202)
b.
This recognition will be based upon: (a) unity
of aim, (b) oneness of vibration, (c) identity
in group affiliation, (d) karmic links of long standing, (e) ability to work in
harmonious relation. (cf. RI, p. 202)
c.
Why and
how is the problem of working harmoniously in group alignment more difficult
than it may appear? (cf. RI, p. 202)
d.
In case
if Egoic vibration and relationship exist, yet the outer personalities do not
harmonize, it is the work, then, of the applicant to strengthen the grip of his
Ego upon his personality, so that the esoteric group relation may become
possible upon the physical plane. This he will do by the disciplining of his
own personality, and not by the correction of his brothers. (cf. RI, p.
202-203)
1. During
the second month we will focus upon the first section
of Rule IX for Disciples
and Initiates (from March 15th to April 13th
2006).
We might choose as theme for our meditation
a. Either
the first sentence of Rule IX for Disciples and
Initiates:
“Let the
group know there are no other selves.” (RI, p. 171-172)
b. Or
sub-themes, to which DK refers in His commentary to the Rule, such as (RI, p. 167
to p. 171 bottom):
i.
The initiate’s normal consciousness
is that of the Spiritual Triad. (cf. RI, p. 167)
ii.
The three major ideas in Rule IX for
Applicant have been: 1. The idea of complete identity
with all other selves. 2. The idea of the uniformity of their spiritual
presentation to the world when unity is established. 3. The idea that—as a
result of the two above achievements—the group force, as a real and focussed
energy, can then be used. (cf. RI, p. 168)
iii.
For the neophyte, when thinking
about identification, the concept of duality is ever present. (cf. RI, p. 168)
iv.
“Where true identity is achieved,
there is no sense of this and that.” (cf. RI, p. 168)
v.
“Where the merging is complete,
there is no recognition of individual activity within the group, because the
will of the merged soul is identical with that of the group and automatic in
its working.” (cf. RI, p. 168)
vi.
“Where true unity is present, the
individual applicant becomes only a channel for the group will and activity,
and this with no effort of his own but simply as a spontaneous reaction.” (cf.
RI, p. 168)
vii.
The sense of identity is brought
about by “a conscious use of the will which is divine synthesis in action”.
(cf. RI, p. 168)
viii.
The group, as referred to in Rule IX
for Disciples and Initiates, “is not the Ashram of some particular Master, but
that of all Ashrams as they in their entirety reflect the purpose of Shamballa
and work out the Plan within the active sphere of the hierarchical
consciousness”. (cf. RI, p. 168)
ix.
“Ashrams of the Masters are to be
found on every level of consciousness in the threefold world of the Spiritual
Triad.” (cf. RI, p. 168)
x.
“Some Masters pre-eminently occupy
themselves with the mind aspect within all forms, and therefore their Ashrams
are conditioned by the manasic consciousness; they are the Ashrams of those
initiates who have taken the fourth initiation but who are not yet Masters.
They are largely adepts upon the third and fifth rays, and work with the manas
or mind as it is developing in all forms. They do foundational work of great
importance, but are little understood and their lives are consequently lives of
great sacrifice and the term of their service in this particular connection is
relatively short. Certain aspects of their developed consciousness have to be
kept in abeyance and must remain temporarily unexpressed in order to permit
them to work with substance and specifically with the consciousness of the
atoms which constitute the forms in all the subhuman kingdoms of nature. They
do very little work with humanity, except with certain advanced members of
humanity who are on the scientific line, drawing to their Ashrams only those
who are on the third and fifth rays and who can continue with the work, being
trained along peculiar and special lines.” (cf. RI, p. 168-169)
xi.
“The Ashrams of the Masters (to be
found on all the rays) Who work in particular with
humanity, are mostly to be found upon the buddhic levels of the triadal
consciousness.” (cf.RI, p. 169)
xii.
On the buddhic level “the note of
"loving understanding" predominates”. (cfl.
RI, p. 169)
xiii.
Loving understanding “is not a case
of "I understand because I love," or that "this," with
love, understands "that." It
is something far deeper, involving the idea of identification, of participation,
and of synthetic realisation”. (cf. RI, p. 169)
xiv.
“On atmic levels, the levels of the
spiritual will, are to be found the Ashrams of those Masters Who are
interpreting the will of Shamballa and to Whom is committed the task of
transmitting the purpose and organising the plans whereby that purpose can be
fulfilled.” (cf. RI, p. 169)
xv.
“... On manasic levels the Ashrams
as a whole are presided over by the Master R., the Lord of Civilisation ...”
(cf. RI, p. 169)
xvi.
“... On buddhic levels all Ashrams are
supervised by the Master K.H., with the aid of myself (the Master D.K.) and
three senior and initiated disciples ...” (cf. RI, p. 169-170)
xvii.
The objective for all the Asharms on
the buddhic level “is the unfoldment of group awareness and of loving understanding,
in order that the forms prepared and conditioned under the supervision of the
Master R. may be sensitised and become increasingly conscious of reality
through the development of an inner mechanism of light which—in its turn—will condition
and develop the outer mechanism of contact”. (cf. RI, p. 170)
xviii. “Ashrams
on atmic levels are under the control of the Master M., Who fosters the will
aspect within the developed forms ...” (cf. RI, p. 170)
xix.
Master M. “adds darkness unto light
so that the stars appear, for in the light the stars shine not, but in the
darkness light diffused is not, but only focussed points of radiance."
(cf. RI, p. 170)
xx.
“Embracing, fusing and unifying the
endeavour of all these groups of Ashrams, stands the living Christ, the Head of
all Ashrams and the Master of the Masters, the Mediator between Shamballa and
the Hierarchy and between the Hierarchy and Humanity.” (cf. RI, p. 170)
xxi.
The Christ’s “work of mediating
between humanity and the Hierarchy was perfected by Him and carried to a conclusion
when He was last on Earth”. (cf. RI, p. 170)
xxii. The
Christ “is now achieving facility in the higher mediatorship which will bring
about a closer relation of the Hierarchy with Shamballa at this time”. (cf. RI,
p. 170)
xxiii. This
mediatory work between the Hierarchy and Shamballa which the Christ is
undertaking is “based on the blending of the spiritual will (which He has
already developed) with the universal will (which He is developing)”. This
“marks for Him a goal which will be consummated when He takes the ninth
initiation”. (cf. RI, p. 170)
xxiv. The
first stage of understanding the Will: “The will is too often regarded as a
power by means of which things are done, activities are instituted and plans
worked out. This general definition is the easiest for men to formulate because it is understood
by them in terms of their own self-will, the will to individual
self-betterment—selfish and misunderstood at first but tending eventually to
selflessness as evolution carries out its beneficent task.” (cf. RI. 170-171)
xxv.
The second stage of understanding
the Will: “Then the will is interpreted in terms of the hierarchical plan, and
the effort of the individual man becomes that of negating his self-will and
seeking to merge his will with that of the group, the group being itself an
aspect of the hierarchical effort. This is a great step onward in orientation
and will lead to a change in consciousness eventually. This last sentence is of
importance. It is at this stage that most aspirants today find themselves.”
(cf. RI, p. 171)
xxvi. The
third stage of understanding the Will: “... The will is in reality something
very different to these expressions of it which exist in the human
consciousness as men attempt to interpret the divine will in terms of their
present point in evolution. The clue to understanding (the clue which will be
the easiest for you to understand) is to be found in the words *blotting out
all form*”. (cf. RI, p. 171)
xxvii. “When
the lure of substance is overcome and desire dies, then the attractive power of
the soul becomes dominant and the emphasis for so long laid upon individual
form and individual living and activity gives place to group form and group
purpose. Then the attractive power of the Hierarchy and of the Ashrams of the
Masters supersedes the lower attractions and the lesser focal points of
interest. When these, in their turn, assume their rightful place in
consciousness then the dynamic "pull" of Shamballa can be felt,
entirely unrelated to form or forms, to a group or groups. Only a group sense
of "well-Being," esoterically understood is realised, for it is
comprehended as the will-to-good. No forms can then hold; no group or Ashram
can then confine the consciousness of the initiate, and all differences of
every kind disappear.” (cf. RI, p. 171)
2. For
the third month we will focus upon the second section
of Rule IX for Disciples and Initiates (from
April 14th to May 13th 2006).
We might choose as theme for our meditation
a. Either
the second sentences of Rule IX for Disciples
and Initiates:
“Let the group know there is no
colour, only light; and then let darkness take the place of light, hiding all
difference, blotting out all form.” (RI, p. 171-172)
b. Or
sub-themes, DK is referring to in His commentary to the second section of the
Rule, such as (RI, p. 172 top to 174 middle of page):
i.
“The greatest problem facing
aspirants and disciples prior to the third initiation is that of comprehending
the nature of identification” which concerns “the relation of the self to the
Self and of all selves to the all-inclusive SELF” and “involves the mystery of
duality with which they are occupied”. From the “very moment that theory as to
essential unity becomes definite realisation, then the realm of synthesis is
entered”. (cf. RI, p. 172)
ii.
“... Until man has grasped his
identical at-one-ness with even one human being, it is not possible for him
even to think about” identification “in any truly constructive manner”. (cf.
RI, p. 172)
iii.
“The complete fusion of the negative
and the positive aspects in marriage, at the moment that life is transmitted
and transferred, is the only tangible though unsatisfactory symbol of this
life-sharing process which takes place when an individual or a group knows
actually and not simply theoretically that *there are no other selves*”. (cf.
RI, p. 172)
iv.
“Identification ... is connected
with dynamic life, with conscious enhancement, with completion and with
creative sharing, plus process.” (cf. RI, p. 172)
v.
Identification “is a process of
participation—consciously and constructively undertaken—in the life actions and
reactions of the One in Whom we live and move and have our being; it is related
to the network of life channels which keep the form aspect of the planetary
Logos functioning as a "Divine Representation". ... It is connected
with the circulation of that "life more abundantly" to which the
Christ referred when dealing with the true nature of His mission.” (cf. RI, p.
172-173)
vi.
This realisation has been expressed
by Christ with the words "I and the Father are One."
This He also attempted to elucidate in the seventeenth chapter of
vii.
“Oneness, unity, synthesis and
identification exist today as words related to consciousness and as expressing
what is at present unattainable to the mass of men. This manifesto or declaration of the Christ
constitutes the first attempt to convey reaction to contact with Shamballa ...”
(cf. RI, p. 173)
viii.
“A concept of
unity, leading to cooperation, to impersonality, to group work and to
realisation, plus a growing absorption in the Plan are some of the terms
which can be used to express soul awareness in relation to the Hierarchy. These
reactions to the united Ashrams which constitute the Hierarchy are steadily
increasing and are beneficently conditioning the consciousness of the leading
members of the forefront of the human wave at present in process of evolution.
Beyond this state of awareness there lies a state of being which is as far
removed from the consciousness of Members of the Hierarchy as that is, in its
turn, removed from the consciousness of the mass of men. Endeavour to grasp this, even if your brain
and your power to formulate thought rejects the
possibility of this exalted livingness. Be not discouraged at this inability to
understand; remember that this state of being embraces the goal towards which
the Masters strive, and which the Christ Himself is only now attaining.” (cf.
RI, p. 173)
ix.
“Just as the individual has to pass
through the stage wherein all "colour" goes out of life as he emerges
out of the glamour which conditions the astral plane, so groups in preparation
for initiation must go through the same devastating process. Glamour
disappears, and for the first time the group (as is the case with the
individual) walks in the light.” (cf. RI, p. 173-174)
x.
“As the group thus walks, unitedly
its units learn a lesson ... that light and substance are synonymous terms; the
true nature of substance as a field and medium of activity becomes clear to the
initiate-members of the group. ... The true occultist works entirely in the
field of forces and energies”. (cf. RI, p. 174)
xi.
“The next lesson which the group
unitedly apprehends is the significance of the words that "darkness is
pure spirit." This recognition, realisation, apprehensive, comprehensive
(call it what you will) is so overwhelming and all-embracing that distinctions
and differences disappear. The disciple realises that they are only the result
of the activity of substance in its form-making capacity and are consequently
illusion and non-existent, from the angle of the spirit at rest in its own
centre. The only realisation left is that of pure Being Itself.” (cf. RI, p.
174)
3. For
the forth month we will focus upon the third section
of Rule IX for Disciples and Initiates (from
May 14th to June 11th 2006).
We might choose as theme for our meditation
a. Either
the first half of the third sentence of Rule IX
for Disciples and Initiates:
“Then—at the place of tension, and
at that darkest point—let the group see a point of clear cold fire, ...” (RI, p. 171-172)
b. Or
sub-themes, DK is referring to in His commentary to the Rule, such as (RI, p. 174
middle of page to 176 top):
i.
“Each
contact with the Initiator leads the initiate closer to the centre of pure
darkness” (cf. RI, p. 174)
ii.
The
darkness of the Spirit is “the very antithesis of darkness as the non-initiate
and the unenlightened understand. It is a centre or point of such intense
brilliance that everything fades out”. (cf. RI, p. 174)
iii.
At the
moment of initiation “at the place of tension”, and “at that darkest point”,
the group will see “a point of clear cold fire”. (cf. RI, p. 174)
iv.
“It is a
tension and a point of attainment that is only possible in group formation.”
(cf. RI, p. 174)
v.
“Even in
the earlier initiations, and when the initiate has proved his right to be
initiated, the process is still a group proceeding.” (cf. RI, p. 174)
vi.
In the
case of the ealier initiations the process of initiation “is undergone in the
protective presence of initiates of the same standing and unfoldment. It is
their united focus that enables the candidate for initiation to see the point
of clear cold light and their united will that *brings him upright, standing,
unafraid, with open eye before the One Who from the very first has conferred on
him the gifts of life and light, and Who now—with lifted rod, surrounded by the
fire, reveals to him the significance of life and the purpose of the light*.”
(cf. RI, p. 174-175)
vii.
"We
stand where the One Initiator is invoked, when we see His star shine
forth." (cf. RI, p. 175)
viii.
Two
ideas then stand forth: the idea of invocation and of the result of that
invocation, which is the sudden and unexpected shining forth of the Star.” (cf.
RI, p. 175)
ix.
“This
star is simply a point of vivid light.” (cf. RI, p. 175)
x.
“This
invocation, though used as the affirmation of a fixed objective by the aspirant
to initiation, is nevertheless a mantram definitely appropriate to the third
initiation. It is only effective in its invocative appeal when used in
conjunction with a Word of Power.” (cf. RI, p. 175)
xi.
“This
Word of Power is communicated to the candidate (ever an initiate of the second
degree) by the Christ Who has initiated him in the first two initiations ...”
(cf. RI, p. 175)
xii.
The
Christ’s “protective aura (in conjunction with the initiate's Master and
another Master or an adept of the fourth initiation) is required before the
star can shine forth—the focussed light of the One Initiator.” (cf. RI, p. 175)
xiii.
“For the
first time the expanded consciousness of the initiate can contact Shamballa and
the One Who rules there, the Lord of the World. For the first time, the
focussed purpose which brought Sanat Kumara into incarnation makes an impact
upon the enlightened brain of the initiate, bringing something new and
different into his equipment, into his nature and his consciousness.” (cf. RI,
p. 175)
xiv.
“It is a
blinding conviction of an unalterable will, carrying all before it, oblivious
of time and space, aware only of intensity of direction, and carrying with it
two major qualifications or basic recognitions to the initiate: a sense of
essential being which obliterates all the actions and reactions of time and
space, and a focussed will-to-good which is so dynamic in its effect that evil
disappears.” (cf. RI, p. 175-176)
xv.
“Evil is
after all only an impelling sense of difference, leading inevitably to
separative action.” (cf. RI, p. 176)
4. For
the fifth month we will focus upon the fourth section
of Rule IX for Disciples and Initiates (from
June
12th to July 11th 2006).
We
might choose as theme for our meditation
a. Either
the second half of the third sentence of Rule IX
for Disciples and Initiates:
“... and in the fire (right at its
very heart) let the One Initiator appear Whose star
shone forth when first the Door was passed.” (RI, p. 171-172)
b. Or
sub-themes, DK is referring to in His commentary to the Rule, such as (RI, p. 176
top to 178):
i.
“The dualities are then resolved in
synthesis and, again for the first time, the initiate comprehends the meaning
of the ancient words, so inappropriately translated *isolated unity*."
(cf. RI, p. 176)
ii.
To the initiate who has seen the
star shine forth “in the future, there is no light or dark, no good or evil, no
difference or separation”. (cf. RI, p. 176)
iii.
“The star that has shone forth,
veiling and standing between him and the Lord of the World, the Ancient of
Days, is seen as the entrance or doorway and as the admitting agency into
something other and larger than simply the planetary life.” (cf. RI, p. 176)
iv.
“In the earlier two initiations, the
Angel of the Presence stood between the disciple-candidate and the Presence.”
(cf. RI, p. 176)
v.
“At the later initiations, the Angel
of the Presence is the Christ Himself, one with the soul of the candidate (the
individual Angel of the Presence).” (cf. RI, p. 176)
vi.
“Through the heart of Christ passes
the dynamic power of the One Initiator, as a stream of light, stepped down or
toned down by the Christ in order that the candidate can appropriate its
potency without risk or danger.” (cf. RI, p. 176)
vii.
“After the third initiation, the
candidate must face the One Initiator alone, with no protective Individual
standing between him and the eternal source of all-power. The Christ is
present, supporting and attentive. He
stands directly behind the initiate so as to arrest and distribute the potency
passing through the initiate's body and centres; the candidate is also flanked
on either side by a Master. Nevertheless, he faces the Initiator alone and
unprotected.” (cf. RI, p. 176)
viii.
At the third initiation the
candidate for initiation “cannot see "eye to eye"—as the phrase goes.
He becomes aware of a growing point of light which, from a pin-point of
intensest brilliance develops before him into a five-pointed star”. (cf. RI, p.
176)
ix.
“At the fourth initiation, it is not
a star which shines forth before him, but a triangle; and within that triangle
he will perceive an eye regarding him, and for the first time he does see the
Most High *eye to eye*." (cf. RI, p. 176)
x.
“At the fifth initiation no symbol
or light substance separates or protects him, but he stands before the
Initiator face to face, and the freedom of the City of
xi.
The fifth degree initiate “is not
yet a Member of the Great Council, but he has the right of entrance into
Shamballa”. (cf. RI, p. 177)
xii.
After the fifith initiation the
Master is facing the “Path of the Higher Evolution ... for which all that has
transpired in the past will have prepared Him”. (cf. RI, p. 177)
xiii.
“Whichever Way He goes” on the Path
of the Higher Evolution, “the Master remains a part of the purpose; He knows
forever the secret of the darkness which brings light, and the
"inscrutable will of God" is no longer a mystery to Him. He
comprehends the divine idea and can now cooperate with it; He has reached a
point of realisation which enables Him to fathom what lies behind the Plan for
which the Hierarchy has worked for aeons.” (cf. RI, p. 177)
xiv.
“Just as the disciple enters the
world of meaning and so can interpret events, just as the Hierarchy works in
the world of mediation, applying the Plan which the world of meaning has
revealed, so the higher initiate works consciously in the world of purpose
which the Plan implements, the world of meaning interprets, and the world of
events expresses in sequential order and under the evolutionary Law.” (cf. RI,
p. 177)
xv.
“The symbol which expresses the door
of evolution is the crescent moon.” (cf. RI, p. 177)
xvi.
The symbol for “ the process of
evolution—as it affects the material or substantial life of the man—is the
waxing and the waning moon—the symbol of growing desire and of the dying out of
desire”. (cf. RI, p. 177)
xvii.
“The symbol of the world of meaning
is Light—the light which shines upon the ways of men, interpreting events and
bestowing revelation.” (cf. RI, p. 177)
xviii. “The
symbol of the world of mediation is the revolving Cross.” (cf. RI, p. 177-178)
xix.
The “symbol of the world of purpose
is a twofold one: the five-pointed star and then the radiant heart of the Sun”.
(cf. RI, p. 178)
xx.
“When we talk and think in symbols,
we are placing something between ourselves and reality—something protective,
interpretive and significant, but something nevertheless veiling and hiding.”
(cf. RI, p. 178)
xxi.
“After the fifth initiation all
veils are rent and naught stands between the initiate and Essential Being.”
(cf. RI, p. 178)
“Let the disciple merge himself
within the circle of his other selves. Let but one clour blend them and their
unity appear. Only when the group is known and sensed can energy be wisely
emanated.” (IHS, p. 202)
“Let the group know there are no
other selves. Let the group know there is no colour, only light; and then let darkness
take the place of light, hiding all difference, blotting out all form. Then—at
the place of tension, and at that darkest point—let the group see a point of
clear cold fire, and in the fire (right at its very heart) let the One
Initiator appear Whose star shone forth when first the Door was passed.” (RI,
p. 171-172)
Dear Friends,
Let’s
continue our work in the spirit of joy and spiritual anticipation.
“It is a joy
to do the Master’s Work”
Love and
Many Blessings,
Michael D.
Robbins and Stefan Dobiasch
For the 28
Rules Initiative within the International
For Disciples and Initiates: Let the group know there are no other selves. Let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference, blotting out all form. Then—at the place of tension, and at that darkest point—let the group see a point of clear cold fire, and in the fire (right at its very heart) let the One Initiator appear Whose star shone forth when the Door first was passed.
Visualization for Rule IX for Applicants
“Let the disciple merge himself within the circle of the other selves. Let but one colour blend them and their unity appear. Only when the group is known and sensed can energy be wisely emanated.
1. Align with the soul.
2. Visualize and reaffirm the individual antahkarana.
3. Align with the group soul and realize your identity with it. Emphasize
particularly the colors belonging to your soul and personality ray, otherwise
indigo blue.
4. Visualize and reaffirm the group antahkarana glowing with all seven colors
of the rainbow. Emphasize the color indigo blue of the great synthetic second
ray.
5. Utilizing the group antahkarana, imagine the group open and accessible
to the levels of the spiritual triad, and increasingly infused by the energies
of those dimensions.
6. See the group soul approaching identification with the Spiritual Hierarchy
of our planet, and with the Christ at the Heart of Hierarchy.
7. Focussed as the disciple within the group soul and under imagined triadal
impression, contemplate your nature as a Self. Realize that, as a disciple,
you are essentially a Self.
8. Who are the other selves with whom you are associated? Especially, who
are the selves with whom you are associated according to soul ray or, more
deeply still, ashramically?
9. What does it mean for you as a Self, to merge yourself within the ‘circle
of the other selves”? Why is that with which you are merging called a “circle
of the other selves?” Why is this merging desirable? How will you go about
doing this?
10. Through visualization observe yourself in process of this merging. What
do you notice or experience?
11. What is the color of the circle of selves in which you are merging? Visualize
and inwardly experience the color. What, to you, is the significance of this
color?
12. How is it that but one color is to blend you and the other selves? Does
this mean that you and the other selves are characterized by only one color?
13. If there is more than one color, what does it mean that one color will
blend all those colors?
14. Visualize the many colors of your group all merging and blending within
the one predominant color. What do you experience as you visualize this?
15. As you sense yourselves merging and blending in the one color, do you
feel the unity between you and the other selves growing?
16. What do you experience as this unity emerges? Dwell contemplatively in
that which you experience.
17. What is the nature of the group of selves into which you are merging?
18. What does it mean to know this group, or to sense this group? What actually
is your relationship to this group?
19. When you find yourself sensing this group, knowing this group, merging
and unifying with this group, what is the energy effect within you energy
system?
20. What is the energy effect within the group? Do you find that an energy
of any kind is being generated within the group?
21. If so, what is the result of this energy generation? Do you find that
the group is expressing the generated energy or emanating it?
22. If so is this energy being wisely emanated? What in you thought would
be the wisest emanation of the energy generated within the group with which
you are blending and merging?
23. Visualize your group wisely emanating/radiating the energy which has been
generated through the wise blending and merging of the many colors in the
one appropriate color.
24. Make note of any realizations that have come to you in the course of this
Meditation/Visualization.
25. Breathe forth the essence of your realizations to uplift the field of
human consciousness.
26. Sound the Great Invocation
27. OM OM OM
Visualization for Rule IX for Disciples and Initiates
Sentence or Phrase I
“Let the group know there are no other selves”
1. Align with the soul.
2. Visualize and reaffirm the individual antahkarana. Emphasize particularly the colors belonging to your soul and personality ray, otherwise indigo blue.
3. Align with the group soul and realize your identity with it.
4. Visualize and reaffirm the group antahkarana glowing with all seven colors of the rainbow. Emphasize the color indigo blue of the great synthetic second ray.
5. Utilizing the group antahkarana, imagine the group open and accessible to the levels of the spiritual triad, and increasingly infused by the energies of those dimensions.
6. See the group soul approaching identification with the Spiritual Hierarchy of our planet, and with the Christ at the Heart of Hierarchy.
7. Aligned with the group soul and under imagined triadal impression, let the group members focus on the nature of the Self. Ponder, is there One Self or are there many selves?
8. In your own way, visualize the relationship between the apparently many selves and the One Self.
9. What is the illusion that makes us think there are many selves? Why, indeed, is it an illusion? See if you can go to the heart of the illusion and truly know, with your fellow group members that “there are no other selves”.
10. If you realize this, what is the essence of the realization? What do you experience when the realization comes over you?
11. Is that which you experience beneficial or not?
12. Look in the direction of those whom you formerly considered other selves. Through visualization or any other means at your disposal, deliberately include them within the One Self. How do you do this? Analyze your method.
13. Envision all the many selves of within the human race and include them within the One Self.
14. Envision all the many selves within the planet, solar system and beyond, and by an act of will and identification include them all within the One Self.
15. Do you think you can maintain this realization? How? Do you think visualization will help you do so? If so, why?
16. Make note of any realizations that have come to you in the course of this Meditation/Visualization.
17. Breathe forth the essence of your realizations to uplift the field of human consciousness.
18. OM OM OM
Visualization for Rule IX for Disciples and Initiates
Sentence or Phrase II
“Let the group know there is no color only light;”
1. Align with the soul.
2. Visualize and reaffirm the individual antahkarana. Emphasize particularly
the colors belonging to your soul and personality ray, otherwise indigo blue.
3. Align with the group soul and realize your identity with it.
4. Visualize and reaffirm the group antahkarana glowing with all seven colors
of the rainbow. Emphasize the color indigo blue of the great synthetic second
ray.
5. Utilizing the group antahkarana, imagine the group open and accessible
to the levels of the spiritual triad, and increasingly infused by the energies
of those dimensions.
6. See the group soul approaching identification with the Spiritual Hierarchy
of our planet, and with the Christ at the Heart of Hierarchy.
7. Identified as the group soul and imaginatively under triadal impression,
ponder on the difference between light and color. In what way is color secondary
to or a derivative of light?
8. As you look around yourself or imagine the world inwardly, you register
color, do you not? Notice color within and without.
9. In your life as lived, what meaning has color to you?
10. What then is the meaning of the statement that “there is no color”? Is
this to be taken literally or figuratively?
11. What difference would it make to your life as lived if there were no color?
Would you care? Why or why not?
12. What spiritual advantages are there to the relinquishment of color? Are
you ready to relinquish color in your life? If so how?
13. If there is only light, what are the spiritual implications of this assertion?
14. Can you imagine a world in which there is only light and no color? What
are the main learnings which arise through this imagining?
15. If you think it is desirable for you to see the world as one in which
only light exists, but no color, how will you go about making this realization
real to yourself?
16. Make note of any realizations that have come to you in the course of this
Meditation/Visualization.
17. Breathe forth the essence of your realizations to uplift the field of
human consciousness.
18. Sound the Great Invocation
19. OM OM OM
Visualization for Rule IX for Disciples and Initiates
Sentence or Phrase III
“And then let darkness take the place of light, hiding all difference, blotting out all form.
1. Align with the soul.
2. Visualize and reaffirm the individual antahkarana. Emphasize particularly the colors belonging to your soul and personality ray, otherwise indigo blue.
3. Align with the group soul and realize your identity with it.
4. Visualize and reaffirm the group antahkarana glowing with all seven colors of the rainbow. Emphasize the color indigo blue of the great synthetic second ray.
5. Utilizing the group antahkarana, imagine the group open and accessible to the levels of the spiritual triad, and increasingly infused by the energies of those dimensions.
6. See the group soul approaching identification with the Spiritual Hierarchy of our planet, and with the Christ at the Heart of Hierarchy.
7. Identified as the group soul and imaginatively under triadal impression, ponder on the spiritual meaning of “darkness”—its contrast, spiritually, with both color and light.
8. What arises in your consciousness if you attempt to visualize darkness?
9. Why should darkness take the place of light? What is the spiritual purpose should this take place?
10. How is it that darkness, spiritually considered, hides all difference and blots out all form?
11. What is the real meaning of “hiding all difference”, and “blotting out all form”? What is this process, and what is it not? How do you think it happens?
12. Visualize the process and see if you can sense it taking place.
13. Has the hiding of difference and the blotting out of all form actually occurred at any time in your life? If so, what induced it and what did it mean to you?
14. What would your life as lived be like if darkness took the place of light, hiding all difference and blotting out all form?
15. How is this result different from the result in Rule 5: “dimming the light of the soul and blotting out the light of form”.
16. Dwell in visualization upon a world in which form is hidden and form is blotted out. What impression comes to you as you thus visualize?
17. Focus on the key note of any realizations that have come to you in the course of this Meditation/Visualization.
18. Breathe forth the essence of your realizations to uplift the field of human consciousness.
19. Sound the Great Invocation
20. OM OM OM
Visualization for Rule IX for Disciples and Initiates
Sentence or Phrase IV
“Then—at the place of tension, and at that darkest point—let the group see a point of clear cold fire,
1. Align with the soul.
2. Visualize and reaffirm the individual antahkarana. Emphasize particularly the colors belonging to your soul and personality ray, otherwise indigo blue.
3. Align with the group soul and realize your identity with it.
4. Visualize and reaffirm the group antahkarana glowing with all seven colors of the rainbow. Emphasize the color indigo blue of the great synthetic second ray.
5. Utilizing the group antahkarana, imagine the group open and accessible to the levels of the spiritual triad, and increasingly infused by the energies of those dimensions.
6. See the group soul approaching identification with the Spiritual Hierarchy of our planet, and with the Christ at the Heart of Hierarchy.
7. Identified as the group soul and imaginatively under triadal impression, ponder on the spiritual meaning of tension. What is the purpose and value of tension spiritually considered?
8. What in the context of this Rule is the meaning of the “place of tension”? What has the “place of tension” to do with the initiatory process?
9. Attempt to feel the “place of tension”.
10. What is the equivalence between the “place of tension” and “that darkest point”? Visualize them, feel them, as if they share a sameness, and see what impressions come to you.
11. Imagine that your eyes are the eyes of the group and that together to you stand at the place of tension and at that darkest point.
12. Visualize a point of clear cold fire emerging from the darkness. What is this fire? Why is it clear? Feel its clearness. Why is it cold? Feel its coldness.
13. Ponder on and seek to dwell within the point of clear cold fire (within the darkness and at the place of tension). Ponder on the mystery that it conceals.
14. Make note of any realizations that have come to you in the course of this Meditation/Visualization.
15. Breathe forth the essence of your realizations to uplift the field of human consciousness.
16. Sound the Great Invocation
17. OM OM OM
Visualization for Rule IX for Disciples and Initiates
Sentence or Phrase V
“and in thee fire, right at its very heart, let the One Initiator appear, whose start shone forth when first the door was passed.”
1. Align with the soul.
2. Visualize and reaffirm the individual antahkarana. Emphasize particularly the colors belonging to your soul and personality ray, otherwise indigo blue.
3. Align with the group soul and realize your identity with it.
4. Visualize and reaffirm the group antahkarana glowing with all seven colors of the rainbow. Emphasize the color indigo blue of the great synthetic second ray.
5. Utilizing the group antahkarana, imagine the group open and accessible to the levels of the spiritual triad, and increasingly infused by the energies of those dimensions.
6. See the group soul approaching identification with the Spiritual Hierarchy of our planet, and with the Christ at the Heart of Hierarchy.
7. Identified as the group soul and imaginatively under triadal impression, resume your visualization; you, in the presence of the group, are standing, spiritually, at place of tension and at the darkest point. Before you a point of clear cold fire has emerged and you are standing in the presence of that fire.
8. Through visualization and identification, you go more deeply into the clear cold fire and find its heart—the heart of the fire.
9. What does the heart of the clear cold fire tell you? What is your impression as you contemplate it and identify with it?
10. Concentrate upon the heart of the fire, and visualize the One Initiator emerging from the heart of the fire.
11. Imagine that you remember that he emerged first as a star and then as an eye. Visualize the One Initiator first under the aspect of a Star and then under the aspect of an Eye.
12. With utmost reverence and humility imagine the One Initiator emerging into the group presence as form and figure.
13. Remain in utter silence and allow the imagined Presence of the visualized One Initiator impress you.
14. Realize imaginatively that you are standing on the further side of the door of initiation. Visualize the climax of the initiation process which has led you to the possibility of ‘seeing’ the One Initiator face to face.
15. Realize as you stand in his imagined Presence, that, indeed, there are no other selves, that there are no differences, and that the ineffable Presence of Sanat Kumara blots out all form.
16. At this high point of realization identify as Spirit/Monad and remain in the silence of this realization.
17. Make note of any realizations that have come to you in the course of this Meditation/Visualization.
18. Breathe forth the essence of your realizations to uplift the field of human consciousness.
19. Sound the Great Invocation
20. OM OM OM