28 Rules Group

Commentary on Rule IX Part I

R&I (167-171)

(All Highlighting, Bolding and Underlining—MDR)

RULE NINE

As we proceed with the study of these rules the difficulty of interpreting and explaining them becomes increasingly great. We have arrived at a section of the rules which requires initiate-consciousness for right and true comprehension; we are studying ideas for which we have, as yet, no adequate language. Briefly, we have considered certain of the lower aspects of the Laws of Life as they appear to the initiate and are interpreted by him within the sphere of his normal consciousness—that of the Spiritual Triad.

1. We shall have to read most sensitively, refusing to interpret (in any strictly concrete manner) the language used

2. Just as the normal sphere of consciousness for a human being is the personality, so the normal sphere of consciousness for an initiate is what we might call the ‘higher personality’ (the personality of the Monad), the spiritual triad.

3. We note that we are dealing with what the Tibetan calls the “Laws of Life”. These are the laws which pertain to the realm of being, and not to the realms of consciousness and of activity.

The presentation which I gave you had to be confined within the area of consciousness which we call "manasic awareness," which is that of the abstract mind. Just in so far as that abstract mind is developed in you and the antahkarana tenuously constructed will be your understanding of my words.

4. We note that Master DK is not writing for apprehension by the concrete mind of His students. The area of consciousness called the “abstract mind” still presents a limitation to the full impartation of the meaning He intends, but at least it is an aspect of the triadal realm, and is free from the limitations of the twenty lower subplanes (the two highest two of these twenty, pertaining to the causal body).

5. Interestingly, we note that the term “manasic awareness” pertains only to very highest level of the mental plane. It excludes the four concrete subplanes as well as the third and second subplanes of the manasic plane.

6. What is “initiate consciousness”? This would be difficult to put into words, perhaps because such consciousness is free from the tyranny of words. A full volume could easily be written in the attempt to convey the nature of initiate consciousness, though it probably would not succeed in conveying to the reader the true nature of that consciousness. In this context we might say that initiate consciousness apprehends the nature of the “thing in itself” rather than the many ways of describing that thing.

7. We might say that initiate consciousness is, as it were, ‘seeing’ within a ‘greater seeing’.

8. One of the qualities of initiate consciousness must be an accurate, wordless sensitivity to real subjective factors. This sensitivity comes through that synthetic organ, the heart, which places the initiate into identification with that which he contemplates. The heart, we may remember, is a chakra intimately related to the buddhic plane, just as the head center (with its central lotus of twelve petals) is related to the atmic plane. A fuller activation of these centers pertains to the initiate consciousness.

9. If, when we start to think of something, the immediate impression is of words already formulated, then there is an inadequate ‘tuning in’ to that which is real, and lies behind words.

10. Perhaps initiate consciousness (understanding, as it does, in wholes) automatically tunes in on meaning, but goes still deeper into cause and significance.

11. There is a great art to creating an expression in language which will reflect or, in part, convey something the initiate consciousness. Not only must there be a great facility with words (secondary) but there must be an accurate attunement with that which is to be expressed (primary). In other words, one must be an initiate, really to convey the nature of initiate consciousness in words, and even then, he/she might not succeed.

12. As a precursor to the development of this kind of consciousness, I would suggest attempting to apprehend first with the heart (as well as, later, with the heart in the head), getting a deeply intimate ‘feel’ for that which is to be described, and then try to express in poetic language what the heart(s) apprehend(s).

13. I believe that in some of the world’s best poetry, aspects of the language of the initiate already exist.

14. It is not the task of the Master alone to evolve this mediating language of the initiate. The initiates and disciples of the world must help, and this they will do as they become more sensitive to the realm of being.

15. Note that the normal sphere of consciousness of the initiate is the spiritual triad. This statement speaks volumes concerning the elevated nature of initiate consciousness. The initiate still looks like a normal human being (and, in a way, is), but his level of registration is altogether more elevated, because the antahkarana has been built, admitting his consciousness into dimensions about which the average disciple can only imagine. (Yet imagination is one the first steps leading to realization.)

16. I think we can begin to realize how essentially sensitive is the initiate. Every effort we make to increase our sensitivity (which does not mean our thin-skinned, emotional ‘touchiness’), brings us closer to initiate consciousness. One can only imagine the sensitiveness of consciousness of some great initiates on various of the rays—of a Bach, a Leonardo, a Bacon, an Einstein. They simply ‘see’ and register what we do not. Whatever will refine our vehicles and render them more ‘impressionable’ to higher ‘areas of vibration’ is a step in the right direction.

17. In the last sentences of this paragraph we learn that Master DK is speaking to our abstract mind. He is forced to do so because of our limitations. We have not the reliable buddhic consciousness—really, only an Arhat or Master does. It is almost inescapable (given the degree of development of the average disciple) that registrations of impression from the higher astral plane will be mistaken for buddhic registration. There is a resonance between the two, yes, but great differences exist as well. One must apprehend the difference between form and formlessness if there is to be any hope of understanding the gap which separates the two.

18. The abstract mind is not the complex mind. There is plenty of complexity in the world of concretion, and just because a thinker can handle (or get confused by) many mental objects, does not mean he is using the abstract mind.

19. The mind sees (according to the Law of Cause and Effect) the relations between things.

20. The astrologer Dane Rudhyar (comprehensive thinker with a well-developed abstract mind) has suggested that the abstract mind makes it possible to understand “relations between relations”. The relationships between great wholes of thought are comprehended. It is as if the simple formulas lying behind the generation of many concrete things are revealed. What might be called the ‘patterns of interrelated causes’ are clearly perceived when the abstract mind is functioning properly.

21. In the abstract mind, the symbols ‘a, ‘b’ and ‘c’ each may signify each an entire domain of thought. The concrete mind would concern itself with the relations between the various items to be found within domains ‘a’, ‘b’ and ‘c’. The abstract mind is concerned with the more archetypal relations between ‘a’, ‘b’ and ‘c’ themselves.

22. DK also seems to be saying that without building the antahkarana, it is not possible to think consciously in the abstract mind.

23. By hard thinking over the ages, people actually have built the antahkarana without knowing they have done so. They did not have the occult techniques, but nature accomplishes in the long run what technique does in a far shorter time.

24. Now, those who have over lifetimes built the hard way, have also the occult technique, which will only strengthen what they have built.

25. From a practical perspective, regardless of whether or not one uses specific antahkarana techniques, the attempt to think abstractly (widely, reasonably and in larger wholes) will build the abstract mind.

The difficulty becomes still greater as we arrive at the study of Rule IX. It was of real difficulty when presented in its lower form to applicants.

26. This should awaken a degree of humility, especially when we remember that these fourteen Rules for Applicants are soon to be considered simply rules for disciples.

That rule, as you may remember, ran as follows:

[Page 168]

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.

Three major ideas appear in this easier rule:

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.

19. Note that DK does not say that the Rules for Applicants are easy. Let us be respectful of these apparently simple preliminary Rules—not so many have really fulfilled them.

20. The three main ideas are clearly spelled out.

21. Notice that group members are considered “other selves”, not other people. The figure of the circle is used, demonstrating unity and completion—the most perfect planar shape.

22. Think how spiritually therapeutic it would be to consider other people as other selves. The Heresy of Separativeness would be immediately overcome—IF we were successful in doing so.

23. To have “identity” one must recognize sameness. For Plato, there were two essential cognitions—“Same” and “Other”.

24. The concrete mind (and even the abstract mind, to a degree) perceives very much in terms of difference and distinction. Identity-consciousness emphasizes sameness. From kinship (likeness), to unity, to sameness—this is the progression.

25. The rays reflecting this progression are rays four, two and one, with the movement occurring from ray four, through ray two, to ray one.

26. There is an art to carrying sameness in the heart. It takes practice, and a reminder that the differences presented to the ordinary consciousness are illusory.

27. A “uniformity of spiritual presentation to the world” does not necessarily lack variety. A wide variety of personality types can be found working in relation to the same Ashram. However, one recognizable note sounds through the presentation of all individuals representing the Ashram or the well-aligned ashramically affiliated group.

28. It is clear, is it not, that the groups of which we are speaking have advanced to the point at which they have become ashramically affiliated.

29. The members of the group (together) must achieve a group note, and, at length, it must be a note easily recognized by others.

30. The last sentence, “Only when the group is known and sensed can energy be wisely emanated” tells us that confusion and division kill the sense of group unity as well as the potential for energically-unified presentations by the group. If we know who we are, we will be attracted to the right group, which must know “who or what it is”. This Self-knowledge and group Self-knowledge build group power, prevent energy waste, and thus make energy available for sharing (or unconscious sharing—emanation). Wisdom is brought into the picture. Emanation is always possible, but will it be wise? Wisdom (as Socrates and the Oracle of Delphi taught us) is based upon Self-knowledge.

Glibly the neophyte talks of identifying himself with others, and eagerly he endeavours to ascertain his group and merge with it; yet in so doing the constant concept of duality is ever present—himself and all other selves, himself and the group, himself and the group energy which he may now wield. Yet this is not so in reality. Where true identity is achieved, there is no sense of this and that; 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; 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.

29. Glib neophytes unite! The true “weight” of concepts and energies is not appreciated by the neophyte, and thus concepts can be thrown around easily—‘lightly’. An apparently intelligent superficiality prevails.

30. The little ego is a “light weight”, and the concepts produced by such an ego have no real occult ‘ponderability’, no real ‘occult weight’.

31. The neophyte is still dealing with “this and that”, instead of realizing that all of this is really That. But, of course, these words, too, are inadequate.

32. The consciousness is still egocentric, and the Heresy of Separateness still holds sway.

33. Quite simply, for the neophyte, subject and object have not been unified. The separation between subject and object belong to the Doctrine of the Eye. The unification of subject and object belong to the Doctrine of the Heart. There are two eyes and one heart.

34. One definition of Initiate Consciousness is a type of consciousness in which subject and object are seen/perceived/apperceived as unified.

35. The faculty of will holds one of the keys to the overcoming of the ‘this-and-that-consciousness’. The “merged soul” is different from the individual. The entity is the same in both cases, but the quality of Self-perception of the entity has changed.

36. Is ‘my’ will the same as the group will? If one has to deliberate too long on this question, it is almost a guarantee that the fusion has not occurred.

37. When the merging has occurred, the resultant expression of group will and activity is spontaneous rather than deliberate. Deliberation takes time, is indicative of effort, and of a merging incompletely accomplished.

38. Thus, am I an “individual” or am I a “merged soul”? Clearly, an “individual” is centralized in the lower sense; a “merged soul” is decentralized.

39. It is as if the little ego or personality ring-pass-not has to be transcended or dissolved by the heart of the disciple/initiate. How many have practiced ‘dissolving boundaries with the heart’? It is one of the techniques on the way to unitive consciousness—the kind of consciousness the Tibetan is discussing in the paragraph above.

But, interestingly, Hierarchy does practice the principle of quarantine and different levels of hierarchical attainment are “hermetically sealed” from each other.

40. If the disciple/initiate is a “merged soul”, the group with which the merging has occurred need not necessarily be an outer group. This fact should, however, not serve as an excuse or alibi for the disciple who finds it impossible (for personal reasons) ever to merge with an outer group, and who (to explain his inability) offers the excuse that his real merging is done with an inner group.

41. The most important group with which to merge is, of course, the Ashram. There, indeed, “one colour [can] blend them and their unity appear”.

42. One must carry one’s Ashram in one’s heart—both the heart center and the heart in the head, as well as within the soul. To think about one’s Ashram is not enough, because then, it is just a concept rather than a felt presence into which merging has occurred.

43. It is important for the disciple to stop trying to be unified and simply recognize that, on the soul level, this unification is, already, a great and fundamental fact.

44. We make the transition from “Who do we think we are?” to “Who do we know we are?”

45. The “merged soul” has an individuality which is ‘out of the group’s way’.

46. This state is not something that can be willed by the personal will. It can only be ‘grown towards’ until the realization comes that it is a fact.

47. Surely, consciousness of unification, requires patience—one of the virtues of the heart and soul.

48. The burden of the separately centralized self is heavy. Christ consciousness is the overcoming of this burden. “His yoke is easy and his burden light.”

I have emphasised the above because in the rule for disciples and initiates, this will be found to be still more the case and the results are brought about by a conscious use of the will which is divine synthesis in action; also, the group referred to 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.

49. If unification is more difficult than it seems to the superficial mind, the achievement of synthesis is more difficult by far—and even more essential by far. Synthesis substands unification.

50. A profound definition of will is given: “will which is divine synthesis in action”.

51. True will emanates from a synthesized state of awareness. The awareness of sameness is complete, form is “blotted out”. Note that it is “divine” synthesis in action, indicating that such an awareness is only achieved by the Spirit/Monad. The term “divine” as used by the Tibetan, almost always refers to the monadic level.

52. It may be suggested that the effect of true will promotes those changes which reveal the synthesis which is. Synthesis always is, but is realized? The average disciple will, if honest, say “no”.

53. Every true act of will, therefore, brings the willing one close to the apprehension of synthesis, and also establishes (within the field upon which the will plays) those conditions conducive to a greater realization of synthesis.

54. Beyond the realization of synthesis is the living of synthesis.

55. The merging brought about by identification and unification of wills is not with a sub-Ashram or even with a ray-Ashram, but with the One Ashram (the Hierarchy) as that Ashram reflects Shamballa.

56. We begin to realize that when we talk about understanding and wielding true will, and identifying with it, we are talking about a curriculum which can only be mastered by a Master—a member of the Great Ashram, which is applying to an understanding of the Great Will which emanates from its prototype—Shamballa.

57. We are attempting to stand on the periphery of the “active sphere of hierarchical consciousness” through the progressive identification of our personal will with spiritual will and ultimately with the divine will—realizing all these wills as essentially identical and same.

58. Along the way, Hierarchy begins to ‘live’ ‘us’; ultimately, Shamballa ‘lives’ ‘us’. Who are we by the time this higher livingness supervenes?

Ashrams of the Masters are to be found on every level of consciousness in the threefold world of the Spiritual Triad. 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 [Page 169] 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.

59. Different kinds of Ashrams with directors of different status are discussed above.

60. The focus of this paragraph is upon Ashrams which are directed by Arhats and not Masters.

61. We are told that such Ashrams do “foundational work of great importance”, and that their membership is very much along the lines of the third and fifth rays. From one perspective, the fifth ray can be considered a more concrete example of the third ray, just as the seventh ray is the most concrete example of the first. Thus, is would be, also, in relation to the sixth and second rays.

62. When thinking of this “foundational” work, it is well to remember that the third ray is called the “Builder of the Foundation”. The fifth ray participates in this.

63. A foundation is being created upon which the superstructure of love and will can be erected.

64. Note that “Arhats” can be called “Adepts”. Often, however, the term “Adept” is reserved for an initiate of the fifth degree.

65. Notice, too, that when an initiate is not understood, an element of sacrifice has entered—because the initiate is not nourished by a return flow from the human kingdom. Service rendered often supports the server. This is not so in any outer sense for such initiates as are here discussed.

66. Part of their sacrifice is that, when working with form and matter, their full consciousness cannot be expressed. This is a limitation, and limitation is directly related to sacrifice. Think of the Solar Angels and their sacrifice, as they limit an aspect of their consciousness to the supervision of a humble life-form called Man, for millions of years. Think of Sanat Kumara’s sacrifice as He limits Himself to expression through our most humble (relatively) planetary sphere. Sacrifice and limitation are companions. It makes one wonder to what limitations Saturn, the planet of limitation, has submitted Himself?

67. There is much specialization in the work of these third and fifth ray Adepts. Perhaps the acutely specialized scientific server of the modern day is (probably unconsciously) working under their guidance.

68. Hierarchy is far more complex than we can imagine. The few Masters with Whom we ‘think’ we are familiar, are a very few Servers compared with the entire hierarchical group. Obviously our conception of the scope of Hierarchy will increase as we merge into it as “merged souls”.

69. The fact that these third and fifth ray adepts do very little work with humanity tells us that humanity is basically focussed upon other tasks that have more to do with the growth of soul than with matter and form, per se. We, as humanity, are graduating from preoccupation with the third aspect into a growing appreciation of the second, though we need to understand the third if we are to ever successfully express the second through it.

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. There the note of "loving understanding" predominates, but even these words must be interpreted esoterically and not according to their usual and obvious meaning. It 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—lovely euphonious words, but meaning little to the non-initiates.

70. Why should it be so that the Ashrams of the Masters Who work with humanity are found mostly on the buddhic levels—the levels of intuition? Numerical affinity certainly enters here. The human kingdom is the fourth kingdom and the buddhic plane is the fourth of our systemic planes. Further, humanity belongs to the Fourth Creative Hierarchy, whose major dimension of expression is upon the buddhic plane, the fourth.

71. The human family which is the “Son of Mind” (and, therefore, the manasic Thinker), has a destiny which will, one day, focus it upon the buddhic/intuitional levels of awareness.

72. This future focus is reflected in the rays of humanity which presently are a fourth ray soul and fifth ray personality. The fifth ray personality relates humanity to the mental plane; the fourth ray soul, to the buddhic. One day the rays of humanity will be the second ray soul and the fourth ray personality. Buddhic functioning will have been established as the foundation for further alignment oriented towards the second or monadic plane.

73. Humanity is just reaching the point where the buddhic consciousness can become something meaningful and real. We are in the fifth root-race, but moving from the fifth division (i.e., subrace) of that race to the sixth division. The sixth subrace of the fifth rootrace will be numerically resonant with the sixth principle (of the seven principle of Man)—buddhi. One translation of the energy of buddhi is “loving understanding”. From another perspective, it can be considered the second principle of the seven.

74. The Tibetan specifies that loving understanding is probably not what we think it is. Really, it has no fundamental relation to the worlds of form, though it can be applied there, just as Hierarchy (actuated by loving understanding) applies it to humanity.

75. Note that it is a note of loving understanding that predominates in the buddhic Ashrams. Interestingly, the buddhic plane is the “plane of harmony” and the source of much musical inspiration is there found. It is a plane on which sounds and colors are harmonized in response to the archetypal pattern found upon the second or monadic plane.

76. Notice how the Tibetan tries to dismiss the usual interpretations of loving understanding based upon the relationship of an “I” to others, or of “this” to “that”. In loving understanding, the conventional dualities are merged and subject and object are united.

77. In loving understanding, the one who realizes himself as the other, lovingly pervades or ‘stands under’ that apparent other with the result that the nature of the apparent other is revealed fully and accurately in an unmediated manner.

78. The “lovely euphonious words” He uses are “identification”, “participation” and “synthetic realization”. We begin to see that words, no matter how lovely, and suggestive of great scope, are hopelessly limited compared to that which they attempt to describe. The initiate who uses such words stands livingly within the state they describe, thus, to him, the words are full of meaning. We take these words, standing wherever we may stand, and attempt to increase our “standing” through their use. We attempt to rise through their means. Not until we are ‘there’ will we know their true meaning.

79. In the state of identification, all boundaries between identities are dissolved. It is a state of what we might call ‘merged identity’.

80. In the state of participation, one is fully active within an apparent other. If the other does it, one does it.

81. In the state of synthetic realization, all things perceived are perceived as they really are, because they are perceived within the grand synthesis—perceived as both identical though functionally distinct.

82. There are three “B’s” which are useful in orienting one’s understanding to the spiritual triad, or to the three periodical vehicles (if one takes a larger point of view). These words are “Being, Belonging and Becoming”.

83. Being pertains to the first aspect and Becoming to the third. Belonging pertains to the second aspect and embodies a quality of the buddhic plane. The words “identification”, “participation” and “synthetic realization” suggest a kind of ‘spiritual togetherness’ under the great Law of Attraction. We see that “participation” and “Belonging” are closely related. They suggest a taking part as a member of a cohesive whole in which all ‘parts’ are united with all other parts. I suggest that a true appreciation of the arts is one of the best ways to know what these abstract terms used to describe buddhic consciousness really mean.

84. If I had to relate the lovely, euphonious words to the three aspects of the spiritual triad, I would relate “identification” to atma, “participation” to buddhi and “synthetic realization” to manas, though, essentially, they all refer to states which transcend the manasic. The factor of “realization” actually applies most to the atmic plane—its fifth level (counting from above).

85. Perhaps the point is that the next time we see the words “loving understanding” we shall search more deeply for their true meaning which, we know, lies beyond dualistic interpretation. It is only the “merged soul” which understands “loving understanding”.

86. When the Christ said “Lo, I am with you…” He was speaking in loving-understanding. The word “with” is the bridge, which unifies the “I” and the “you”.

87. The colloquial questions often heard during explanations, “Are you with me?”, may have a deeper meaning than we usually suspect.

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. As on manasic levels the Ashrams as a whole are presided over by the Master R., the Lord of Civilisation, so 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 [Page 170] disciples; the objective 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. Ashrams on atmic levels are under the control of the Master M., Who fosters the will aspect within the developed forms and Who (as the Old Commentary expresses it) "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." The symbolism will be obvious to you though not the full significance.

88. The atmic Ashrams are not many, especially upon our second ray planet (i.e., second ray in its soul). They relate more to preparation for the coming solar system—the third by one way of counting (the fifth from another)—in which the principle of will will predominate.

89. Notice in the work of these first ray Masters, how the first, third and seventh rays are involved in Their work. The third ray Word of Power (seemingly relating the third to the first ray) “Purpose Itself am I” relates to Their work.

90. The scope of Their awareness must be vast, indeed. Shamballa, we are told, is related to simplicity and simplification, but also to comprehensive breadth.

91. The task of “interpreting the will of Shamballa” again suggests Mercury and the third ray. It is interesting to realize that the Will of Shamballa is not easy of apprehension even to a Master. It seems that Masters must heighten Their own point of tension to understand it. Then they have to find a way to relate it to the planetary kingdom which embodies the third aspect—namely, humanity.

92. Notice the relationship between the Masters Who supervise these three distinct types of Ashrams: Master Morya, Master Koot-Hoomi and Master Rakoczi (once a seventh ray Master and now the Mahachohan or “Lord of Civilization”, functioning, presumably, upon the third ray—the presumable ray of His Monad—as well).

“When, for instance, the Master R. assumed the task of Mahachohan or Lord of Civilisation, His Ashram was shifted from the seventh Ray of Ceremonial Order to the third Ray of Active Intelligence; the majority of those who have taken the second and the third initiations were transferred with Him under what might be called a "special dispensation"; the rest of the members of His Ashram remained for tuition and training in service under that Master Who took His place as the central point of the seventh ray Ashram.” (DINA II 383)

93. All of these supervisors are, of course, Chohans, (minimally, initiates of the sixth degree).

94. The numbers related to the supervision of the second group are interesting. The main number is five: Master KH, Master DK (His disciple and assistant) and three senior and initiated disciples (almost certainly initiates of the fourth degree).

95. The number five is closely related to the second ray. This has been much emphasized in the work on cycles done by the astrologer Stephen Pugh. The Tibetan brings the five hundred year second ray cycle to our attention in the following:

“Ray two has a rapidly recurring cycle. This is due to its excessive potency. Being the major ray of our solar system (of which all the other rays are but aspects), it might be said that this ray is really never out of incarnation. There are nevertheless constant cycles of waxing and waning potency, produced by the interplay of the rays which produce what is called in the ancient archives ‘the intrusion of one or another of the seven Brothers Who block the door from whence the force emerges’, and "the disappearance of that radiant Brother Who passes on His way and leaves behind an open door through which another Brother can pass upon His mission preordained." The symbolism is clear. The cycles of the second ray are dynamic and recur in a regular rhythm at this time and during the twenty-five thousand years of a zodiacal cycle in sequences of five hundred years.” (EP I, 349)

96. It seems that the numbers two and five often occur together. The soul (representing the second aspect of deity) is focused on the fifth plane of mind. The principle rays of Sirius are two and five, as are the rays of the Solar Angels taken as a group. Thus, to see five initiates overseeing the work of the buddhic group of Ashrams is fitting.

97. The objective of this buddhic work is as follows:

“…; the objective 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.”

Under Master R.’s supervision, the forms are prepared and conditioned, but an “inner mechanism of light” must be instilled by the second ray group under K.H. This inner light mechanism reveals reality, which lies ‘within’ the world of form. Those under the second ray ever work with consciousness, which, in turn, has its sensitizing effect upon the form. Forms are refined from the “inside out”. The fourth ray (so closely related to buddhi) is the “Corrector of the Form”, and the second ray is the ultimate ‘Refiner of the Form’—related to Shamballic quality of purification.

98. Master M. fosters the will aspect within the form, which, fostered, brings the human unit into the synthesis which is. We might say that the work of Master M. leads to ‘establishment in Life’.

99. The Old Commentary describes His work symbolically: it says He

“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.”

The Tibetan invites us to interpret these words, but assures us we cannot be complete in our interpretation.

100. The light is the light of the soul and the light of the illumined consciousness. But there is also the “dark light of Shamballa”, which Master M. introduces. The spherical diffusion of light ceases to be once the “darkness” is applied, and then the “stars” appear. What are these stars? Not the “stars of the heavens” although one can understand the literal accuracy of the symbolism by referring to the relationship between light of day and the starlight of night.

101. Although Master M. frequently talks of the phenomenal appearance of inner stars when certain very high or low energies are present (and these Old Commentary words may relate somewhat to this), it may also be that the “great ideas” or archetypes which are part of the Divine Purpose, begin to appear when the black light of Shamballa has overcome the light of soul consciousness. Every star is really the embodiment of a great Idea, a point of specialized quality. The Ideas which pertain to our planetary evolution are assembled and arranged within Shamballa. These Ideas express Shamballic Purpose, which seeks to impose its pattern upon the lower worlds.

So, in short, the dark light conferred by Master M, and the first ray Ashrams, reveals the great impersonal Purpose which holds evolution within its will-sustained pattern.

As well, a great sense of the cosmic wholeness or synthesis is revealed when we are no longer blinded by the immediacy of soul consciousness. The first ray gives the big picture and the star-studded heavens (in which our blazing Sun is but a tiny star—one among countless billions) is the symbol of the most immense picture we can conceive. Thus, within the vastness of the night sky all points are seen in relation to each other and our glorious Sun (to which we are so close) becomes “just another star”. Thus, we become decentralized in the largest possible way. Instead of being ‘solar-systemically conscious’ (an analogy to self-conscious), we start moving towards “cosmic consciousness”. We might say that Shamballa bestows the seed of cosmic consciousness—but let us remember that even our Solar Logos does not yet have cosmic consciousness. The universe is a big ‘place’—apparently.

One further point of consideration: diffusion relates to the second ray. The action of a ray (in general) is diffusion. A ray represents the middle principle—neither Spirit nor Matter, and the entire Science of the Seven Rays is pursued along the second ray line; it is a second ray study. The Old Commentary is telling us of a movement from diffusion to intensest concentration/centralization—in short, a movement from the second ray to the first. It is this type of movement for which Master M. (in relation to our humanity) is responsible.

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. Will you gain some insight into the all-pervading conditions if I state that His work of mediating between humanity and the Hierarchy was perfected by Him and carried to a conclusion when He was last on Earth, and that He is now achieving facility in the higher mediatorship which will bring about a closer relation of the Hierarchy with Shamballa at this time. This mediatory work, based on the blending of the spiritual will (which He has already developed) with the universal will (which He is developing), marks for Him a goal which will be consummated when He takes the ninth initiation. These are great mysteries and I only indicate them in order to convey to you a sense of the synthesis of the whole scheme and a recognition of the urge-to-good which pervades every aspect of the planetary Life from the smallest atom of substance, through all the intermediate living forms, on and up to the planetary Logos Himself.

102. Note the term “living Christ”. In the use of the word “living” lies all the difference. Of course, it means ‘vibrantly alive’, but it also relates the Christ to the Life Aspect and to Shamballa, of which He is now very definitely a member.

103. Further, the Christ being a seventh degree initiate (or at least He has taken the first part of that initiation, we are told) has begun to live in the solar systemic sense—for He has been related to the Solar Logos (and especially the solar logoic “Heart”) in a new a living way. He has attained Mastership in the sequence of solar initiations—the fifth solar initiation (which is the seventh planetary). This may mean that He is now related to the solar logoic Hierarchy, and not just the Spiritual Hierarchy of our little planet. Sanat Kumara is a member of this Solar Logoic Hierarchy, and the Christ is His student. Since the Christ is starting to come into rapport with the cosmic astral plane, He is truly starting to live beyond the stultifying ‘atmosphere’ of the cosmic physical plane. Though, this process of living beyond may not be completed until the ninth initiation.

104. These, then, are some thoughts which one can ponder in relation to the term “living Christ”.

105. In case there was any doubt about the power of the energy of Love, it is precisely because the Christ is such a great exponent of the Ray of Love that He can be head of all the Ashrams and the “Master of the Masters”. He has advanced far beyond the specialization of the various Ashrams, except that He specializes in the Love which unites them all.

106. The second ray is a ray of the mediator: the fourth ray shares in this mediating ability. Christ was the mediator between Hierarchy and humanity; now He mediates as well between Shamballa and Hierarchy.

107. Both Mercury and Venus are planets of mediation. The Buddha is, in a way, “Mercury” and His task has been, for an unspecified time, the mediation between Shamballa and Hierarchy. The Christ is, in a way, Venus, and He seems to be preparing to take over the Buddha’s task. Although both the Christ and Buddha are participating in the great transformations imminent in the New Age, the Christ, only perhaps, will be “with us” slightly longer than the Buddha (though both will complete the seventh initiation together—so we are told.)

“Then the great seventh initiation, which is a dual one (love-wisdom in full manifestation motivated by power and will), will be consummated, and the Buddha and the Christ will together pass before the Lord of the World, together see the glory of the Lord, and together pass to higher service of a nature and calibre unknown to us.” (R&I 83-84)

“Actually the work of the Buddha for humanity is nearly over, and His long alliance with the race of men has nearly come to an end. The moment that the appearance of the Christ is an accomplished fact, and the rule of right human relations is beginning definitely to condition human living, then the Buddha will pass to the work which awaits Him. One of the senior disciples of the Christ, ranking next to the Christ in hierarchical status, [Page 97] will take His place and carry on the work, connected with mankind. (Reappearance of the Christ 96-97)

108. The Christ, we are told, has already developed the Spiritual Will. This means that He wields the energy of the atmic plane and of the Monad. Now He is developing the “universal will”. This does not mean the Will of the Universal Logos (i.e., the Logos of the entirety of the universe!); we have to remain in co-measurement, and such a presumption would violate every principle of proportion.

109. We have to define “universe” differently than it is used by today’s cosmologists. Here it means our solar system, the unified whole in which we “live and move and have our being”. And the “universal will” is the Will of the Solar Logos of our solar system, to which Santa Kumara (an older ‘disciple’ than the Christ, and a direct disciple of the Solar Logos) is already responding. As the student of Sanat Kumara, the Christ, too, is beginning to respond to the Will to which His great Teacher responds.

110. The paragraph seems to suggest that the Christ will take the ninth initiation still within this solar system—perhaps upon this planet (which is said to be a profoundly difficult task, given the conditions of our planet).

111. By the time the Christ reaches the ninth initiation, He will be adept in the expression of solar logoic Will (at least with respect to our planet—if He remains in touch with it), but will already be faintly responding to the Will of still greater Entities—perhaps the Logos of the seven solar systems; perhaps even the Will of the One About Whom Naught May Be Said—though necessarily, very faintly. This is merely speculation, with no possibility of human corroboration. There are ways, however, under the Law of Correspondences, to point to the reasonableness of such speculations.

112. A principle emerges: to develop within oneself the will of a greater entity, one must be identified with that entity. I am not an exponent of the will of the soul, until I know myself, through identification, to be that soul. Thus for the Monad, and for Entities beyond.

113. “Who am I” has ever higher applications, and ever more profound answers.

114. The Tibetan here speaks of the “urge to good” instead of the “will to good”, but means, essentially, the same thing. If it “pervades every aspect of the planetary Life from the smallest atom of substance, through all the intermediate living forms, on and up to the planetary Logos Himself”, its demonstration in unselfconscious forms is more an urge than a will. Will expresses as urge before self-consciousness is achieved. Yet, withal, it is the driving force towards Good.

115. The Tibetan is wonderful at presenting for us great syntheses, which unite all factors in our mental sphere, expand its horizon and inspire us with a vision of undreamt possibilities.

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 [Page 171] 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. 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.

116. For practical purposes there is nothing wrong with the definition of will as here given. People could learn to be much more effective even in the expression of the lower aspect of will. It is a type of personal will/self-will which, in the life of the initiate, is assumed, and must be placed (as an instrument) at the disposal of the higher will.

117. The urge for individual self-betterment has its roots in the Spirit/Monad. It is that which drives, at first, away from the Father (involution) and then back to the Father (evolution).

118. Spirit can never rest in an imperfect, incomplete condition. By its own agreement, it has become subject to that part of itself which is matter. But this subjugation is never entirely tolerated, and always there is the “drive” or “driving forward” to be rid of the yoke of matter.

119. Selfishness, we come to understand, is a necessary phase of development. It is part of the building of the instrument, the personality. That personality must, at first, be pitted against all opposition if its strength is to grow. Later, when it is strong, it is an error to continue an emphasis upon individualism, because the purpose of strengthening has been served. Then, the strong personality is to offer its strength to the guiding soul, which it does do—at length and after much struggle.

120. How does selfish will become transformed into selfless will? For one thing, pain is a great transformer, a quick corrective which is liberally applied upon our planet of “releasing sorrow and purifying pain” (EA, 361) by the higher Agencies to produce liberation.

121. Pain reflects the ‘distance’ between the actual and the perfect. Provided there is awareness of the facts, the greater the distance the greater the pain.

122. Another transformer of selfish into selfless will is the Spirit’s inherent abhorrence of limitation. Selfish will leads ever to limited, ultimately dissatisfying results. Selfless will, applied, expands the scope of the Spirit’s expressive possibilities. Man, by trial and error, learns this along the Way.

123. Another transformer is a Self-perceived change of identity. As the sense of “who I am” changes, the will changes in step with progressive new identities.

124. In general, an expanding consciousness is a great transformer. Through an enlarged point of view, one simply outgrows the lower use of the will, which is seen to be counterproductive in the greater scheme of things—increasingly seen.

125. The development of will progresses from selfish personal will into group will. As the Tibetan says, .

“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.”

Before asserting the individual will, such a person “takes others into consideration”. What do they want? What do they will? This consideration is based upon a growing love and respect of other group members. Because love is the motive, such a movement is increasingly aligned with the motive of Hierarchy, which is Love-Wisdom.

126. There seems to be a sequence here. If one’s group is truly well-intended and hierarchically aligned, one must serve the will of one’s group first before it really is possible to serve Hierarchy. It is a variation on the idea that the one who loves God most is the one who serves his fellowmen.

127. The Tibetan gives us a sentence which He says is important: “This is a great step onward in orientation and will lead to a change in consciousness eventually.” Action (third aspect) and consciousness (second aspect) interact with each other and can form a ‘virtuous circle’. Does will increase consciousness or does an expanding consciousness develop the real will? Both are true.

128. What we are looking for in our development is second aspect consciousness, instead of the third aspect consciousness we normally have. The group is a proving-ground, and aligning with its will makes the transition increasingly possible. To do so is truly a reorientation. It is related to the “reversal of the wheel” in esoteric astrology. One begins, slowly at first, to serve the soul.

129. A “merging soul” is merging his will with that of the group; one who is merging his will with that of the group is becoming a “merging soul”.

130. The achieve ment of “Life more abundant” is inseparable from a change in the understanding and application of the will.

It is at this stage that most aspirants today find themselves. However, 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." 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. This preamble is given in an effort to clarify your minds before we study Rule IX care-fully and arrive at its essential meaning.

124. The Tibetan has ‘located’ the efforts of most aspirants—trying to blend their little, personal will with the group will.

125. Will is different from what we think, because we are always trying to interpret advanced states and energies in terms of our present consciousness. But what other choice do we have—except to be cautious when doing so? The limited sees the less limited in terms of its own limitation. Gradually, the limited wakes up to the errors in its approximation. The Tibetan expresses this in the following way:

“The little evolved cannot comprehend completely the much evolved, and in a lesser degree, the advanced ego comprehends not an initiate. The greater can apprehend the lesser but the reverse is not the case.” (TWM, 113)

126. The paragraph immediately above, describing the unfoldment of the true will, is comprehensive is its scope.

127. “Blotting out all form” (here discussed), and, under Rule V, “blotting out the light of form”, require deep pondering. One could with profit take these sentences into contemplation for a year.

128. I will elaborate more upon its meaning when undertaking an analysis of the sentences in the Rule. For now, it should be said that form always remains and it not actually destroyed. To blot our all form is an act of consciousness stimulated by the growing realization of reality.

129. Lure is overcome; desire dies; new attractions supersede. This is the ongoing story in the development of the will.

130. Always there is a new “pull” from a higher energy center. On Earth we adjudicate between the relative values of contrary “pulls”. The lower pull or attraction is called a “lure” (and, as every fish knows, it is best not to bite). The higher pull or attraction could simply be called ‘spiritual magnetism’.

131. The word “dominant” is important in this context. During the struggle between lower and higher pulls, neither is dominant. What must be achieved, within our hierarchically constructed universe, is that the higher must dominate the lower. The “dominant” in music in relation to the “subdominant” and the “tonic”, reveal the structure by means of which the quality of will advances—from personality, to soul, to Monad.

132. Note the Tibetan’s use of the phrase, “assume their rightful place”. The lower is not ‘bad’, nor the higher, in itself, ‘good’. All things are ‘good in their rightful place’. We can see that the unfoldment of lower will into higher is related to a developing sense of proportion and perspective, which knows the value of every factor and where it is divinely intended to fit.

133. After personality and soul assume their rightful place, the Tibetan tells us that the “‘dynamic’ pull’ of Shamballa can be felt, entirely unrelated to form or forms, to a group or groups”. This must be pondered. Shamballa transcends the familiar. It produces a type of awareness in which form and groups are no longer significant factors. Something else takes their place. Perhaps an ‘awareness of an intense synthetic livingness’ which is all-pervading and, essentially, ‘content-less’.

134. Perhaps every day we should spend a few moments in a deliberately formless, ‘group-less’ state of awareness—doing our best to “blot out” or negate form. How would we do this? By attending to the intense, formless omnipresent Presence, which is more real that any form or aggregate of forms (i.e., group) that consciousness usually registers.

135. “No forms can then hold; no group or Ashram can then confine the consciousness of the initiate, and all differences of every kind disappear.” The Tibetan is describing an amazing state—amazing to the normal consciousness. The very states towards which we aspire—i.e., group consciousness and Ashramic consciousness—are seen to be limitations when considered in relation to the Shamballic consciousness.

136. How is it, that in such a state of consciousness, “all differences of every kind disappear”? We might say that such a consciousness has the power to resolve the many into One. That “One” is essentially undifferentiated, regardless of the appearance of differentiation. It is not that the Shamballically-impressed initiate does not detect normal differences. It is simply that he detects a something far more real than those differences and delineations—a something which absorbs all difference into itself. One can, after all, register apparent difference and not be deluded by it. One can perhaps ‘see’ but certainly ‘be’ the ‘Great Common Denominator’ of all things. One can be so identified with Source, that Source overpowers differentiation, and forces (in consciousness) the differentiated units to resolve back into Source. One, thus, is in an intense Presence all the time. Within this Presence, no differentiation can abide unresolved into Essence.