SIX WORDS FOR DISCIPLES
1. For the sake of mnemonics, Master DK offers six
words which begin with the same letter.
2. All of the words (except one) begin
with the syllable “re”, indicating that the action being performed is, in
a way, a kind of repetition, or doing again—performed, it would seem,
in such a manner as to be the opposite of some involutionary process.
3. Given the fact that we have been talking about the
Six Stages of Discipleship, it would seem worthwhile to attempt to link
these six words to the Six Stages
4. Each of the words stands for an initial action which,
when occurring, leads to, or results in, a specific result. It will be our
task to see the relation between the initial state and the state to which
it leads.
1.
Recollection, resulting in concentration.
1. Recollection is a regathering, in this case, a regathering
of the attention which can be scattered over many points of perception or
preoccupation.
2. We are dealing here with a movement from the periphery
to the center.
3. If any kind of penetration is to be possible, the
forces at the disposal of the disciple must be centralized for strengthening.
4. When the attention is scattered and discontinuous,
a registration of uncorrelated impressions is the result; illumination is
not achieved. Recollection intensifies light.
5. The first word can be correlated with the first
stage of discipleship, “Little Chelaship”. The aspirant begins to ‘recollect’
something he has long forgotten—his internal spiritual identity.
6. This self-gathering sends forth a light demonstration
or a note which makes it possible for a more advanced disciple on the physical
plane to contact him. All this occurs under the consciously or unconsciously
registered impression and guidance of the Master, Who has recognized the
aspirant’s increasing light and the note that has gone forth..
2.
Response, resulting in an interaction between higher
and lower.
1. The meaning of the term, “response” (particularly
in this context) is a change of state following upon the reception of
a stimulus.
2. In this case, the stimulus is the energy of the
soul ‘descending into’ or emerging within the personality, or the
lighted energy of an inner worker directed towards the personality of an
outer worker.
3. An inner light is now shining upon the disciple,
and if he recognizes it and responds properly, he becomes a “Chela in the
Light”. As well, due to his training during the stage of “Little Chelaship”,
a light is slowly growing within his aura. The light shining upon
him increases the potency of the light growing within him.
4. It is not, however, for the ‘impressible’ disciple
to remain passive to the light which is directed to, and shines upon him.
An interplay must be set up in which the light growing within the disciple
consistently invokes the greater light of the guiding advanced chela and
that of the supervising Master—as well, of course, as the light of the soul.
5. A point of waxing light is being established within
the disciple’s consciousness, and through the presence of that light he
can be guided.
6. There is something Mercurian or Geminian about this
word, “response”, and the stage that represents.
7. Also the idea of an older brother inwardly guiding
a younger brother has a definitely Geminian cast.
8. From a still loftier perspective, the Solar Angel
is an elder brother to the human monad in incarnation; similarly, the more
advanced inner disciple involved in the work of inner supervision of the
‘younger’ chela, is, as well, an elder brother (though not nearly so advanced
as the Solar Angel).
9. Although it cannot be said that the stage of “Chela
in the Light” relates to the second initiation (as this second stage of
discipleship occurs before that initiation, as does even “Accepted Discipleship”),
the ideas of response and interplay can be reasonably related to
the second initiation. Further the sign Gemini is often found present in
those taking the second imitation.
3.
Radiation, resulting in a sounding forth.
1. In this phrase light and sound are related. We have
often heard the interesting idea that joy sounds or resounds.
2. When there is a condition of ‘energic constraint’—when
forces present to each other hamper or constrain each other—then light is
obscured, and radiation (in the sense here meant) does not occur. Under
such conditions the sound issuing forth from the disciple will also be constrained
and will not project.
3. When, however, there is a clarification and harmonization
of forces, and when forces (technically understood) enter into harmony
with energies (technically understood), then light is released and
the note of the disciple sounds forth.
4. We might reasonably relate the word “radiation”
to the stage of “Accepted Discipleship”, at which stage the relationship
of the disciple to the work of the Ashram has found acceptance because it
has become ‘occultly acceptable’.
5. The “Accepted Disciple” is one whose note has truly
gone forth because his life has become occultly radiatory. He is reaching
his fellow men, lightening their path. He stands as a beacon to those who
are still searching for what he has found.
6. During this stage of discipleship the Master may
be quite assured of the disciple’s motive and orientation. He has passed
many tests, and with respect to those tests, has been found true and reliable.
7. It should be said that the stage of “radiation resulting
in a sounding forth” finds its higher correspondence in the third initiation,
at which time a significant augmentation in radiation occurs, and the initiated
disciple’s note is heard sounding forth in a way that truly represents the
Spiritual Hierarchy, and in a manner relatively uncompromised by personal
conditions.
4.
Respiration, resulting in creative work.
1. This occult phrase refers to the process of accessing
the sources of inspiration.
2. Because there is now mutual response and interplay
between soul and personality, the disciple may breathe occultly.
The higher ethers begin to be exchanged for the lower.
3. The ‘life line’ along which this breath occurs is
the antahkarana, with its relationship to those astrological factors which
relate to (or “rule”) the breath—Gemini and Mercury.
4. The first part of the antahkarana relates the egoic
lotus (functioning under the influence of the Solar Angel) to the personality.
The second phase in the building of the antahkarana (the building of the
‘antahkarana proper’) relates the personality to the spiritual triad.
5. Some creative work of an individual/supra-individual
kind emanates from the causal body. It might be called ‘transpersonal
creativity’.
6. However, the kind of creative work here referenced
brings the Divine Plan into manifestation. It is the work of intuiting the
Plan through accessing the spiritual triad (an impersonal matter) and finding
ways to bring that which is accessed into expression.
7. The word, “respiration” suggests that this phase
of work necessitates the establishment of a correct rhythm between the processes
of invocation and evocation.
8. If, following the sequential pattern we have established,
we relate this word and its result to the disciplic stage of “Chela on the
Thread”, we can easily understand that the process of invocation and evocation
occur, as it were, ‘along the antahkarana’.
9. The disciple achieves the state called “on the thread”
because he is registered as a creator working on behalf of the Divine Plan.
This stage of discipleship has nothing to do with achieving greater ‘personal
intimacy’ with the Master for no especially useful purpose.
10. A higher correspondence of this word, “respiration”,
can be considered the fourth initiation, at which point the initiated disciple
begins truly to ‘breathe’ the “air” of the buddhic plane—the first plane
through which the “life aspect of divinity” can be contacted. Just as “fire”
is the element associated with the mental plane, so “air” is associated
with the buddhic.
5.
Reunion, resulting in the at-one-ment.
1. The word “reunion” (resulting in the at-onement)
definitely suggests access to the buddhic plane—the plane of at-onement.
2. What is re-united? There are many unions along the
Occult Path, but what seems to be suggested here is the reunion of the disciple
with that which represents his spirit aspect—namely, the spiritual triad.
The spiritual triad represents the monad just as the personality is meant
to represent the soul.
3. We note that what is written is “the at-onement”
and not simply “at-onement”. Because the word “the” is used, a specific
stage upon the Path is suggested.
4. A higher correspondence of this stage can also be
considered the fourth initiation, ruled as it is by the fourth ray, the
‘Ray of At-one-ment’. One of the words of power related to the fourth initiation
is “at-one-ment”.
5. From another perspective, Mastership itself (the
fifth initiation) can be considered a great “Reunion” in which all five aspects of the “superman” are united. Mastership
climaxes the process of strictly human development. From an important
perspective, the number five is the number of humanity (a being individualized
by the fifth Creative Hierarchy.
6. The Stage of Discipleship to which we will relate
this the word “reunion” (and is result) is “Chela within the aura”. The
‘occult distance’ between the chela and the Master has been greatly reduced.
The initiated disciple is ‘taken in’; his will is rapidly merging with the
Will of the Ashram, which reflects the Will of the Master (which, itself,
reflects the higher Wills of the Christ and Sanat Kumara).
6.
Reorientation, resulting in a clear vision of the
Plan.
1. The term “reorientation” is used to describe a number
of phases on the Path of Evolution. Every time there is a significant change
of objective, we can justify the use of this term.
2. Long before reaching the stage correlated with the
word and phrase here given, the disciple has worked according to his understanding
of the Divine Plan. The question is, “has his vision of the Divine Plan
been really clear?”
3. Those who are still limited by consciousness as
focussed within the causal body do not yet see the Plan as it really is.
4. We might say that the subplane of the cosmic physical
plane related especially to the Divine Plane is the atmic plane. We know
that atmic consciousness is no easy attainment, and is certainly beyond
the reach of one who is classified as a “disciple” in the ordinary use of
the term.
5. The atmic plane is ruled by the planet Saturn, which
students of astrology will recognize as having a close relation to the Plan,
and to the duty or dharma of bringing that Plan into manifestation.
6. If we look at the last three words in this series
of Words for Disciples, we find “respiration”, “reunion” and “reorientation”.
These three can reasonably be related to the three aspects of the spiritual
triad—manas, buddhi and atma respectively. We will relate the word “radiation”
to the egoic lotus and the causal sphere as a whole.
7. Atma is the triadal expression ‘nearest’ the monadic
life. We can think of the word, “reorientation”, as signifying a new orientation
towards the “Will Aspect of Divinity”—a movement away from an orientation
towards the second aspect to and orientation towards the first aspect. The
monadic principle embodies for man the first aspect of divinity, and atma
is its closest ‘outward’ expression.
8. We should realize that we are discussing stages
of development which pertain to the initiate consciousness. The six Words
for Disciples are, therefore, being extended into areas of development which
lie beyond the work of the normal disciple. The term “disciple” is, thus,
being extended to include those who are initiated disciples—though disciples
nonetheless, as are even the Christ and higher beings still.
9. If we continue our correlation, we will find the
phrase, “Reorientation resulting in a clear vision of the Plan” relating
to the stage of “Chela within the Master’s Heart”. The atmic or ‘nirvanic’
plane will be involved, and the meaning of the term “heart” begins to suggest
the monad.
10. A higher correspondence of the term “Reorientation”
is the sixth initiation—the Decision. At that time, a choice is made by
the Master; this choice, in most cases, reorients Him towards solar-systemic
and cosmic destinations far beyond our Earth (the welfare of which served
as his orientation for so many millennia).
11. A sixth degree initiate becomes a Planetary Life,
and is placed in relation to the Divine Plan in an entirely new way. He
begins to understand the Plan from the perspective of an assured “monadic
awareness” and is brought into greater intimacy with Sanat Kumara’s Divine
Vision.
12. We can see, therefore, that “reorientation” interpreted
in this manner would bring a far clearer vision of the Divine Plan as Sanat
Kumara conceives it.
THE SUBLIMATION OF
THE FIVE HUMAN STAGES
Stage I.
The life has climbed
the stairway long through daily use of form. Through the lesser three, with
progress slow, the long path has been travelled. Another door stands open
now. The words sound forth: "Enter upon the way of real desire."
The life, that only
knows itself as form, enshrouds itself in vivid red, the red of known desire,
and through the red all longed-for forms approach, are grasped and held,
used and discarded, until the red changes to rose and rose to palest pink,
and pink to white. Forth flowers then the pure white rose of life.
The tiny rose of
living life is seen in bud; not yet the full blown flower.
-
The
“stairway” is one of the common symbols for the evolutionary process.
Through this symbol, we understand the graded nature of the evolutionary
ascent of humanity.
-
It
is a familiar thought that progress in the earlier phases of evolution
requires more time than in later phases. The time expended fulfilling
the program of the third aspect of divinity takes longer than the program
for the second and first aspects.
-
The
“stairway long” can be seen as progress through the lower three kingdoms
of nature. The door that “stands open” now can be understood as entry
into the human kingdom, which, if true, would be the way of “real desire”.
-
The
early human being knows itself only as form. The enshrouding red is
the red of Mars (of rude desire) found in the desire body of unevolved
people.
-
The
approach at first is crude, grasping and holding, using and discarding.
Crude desire determines, almost exclusively, all life processes.
-
A
transformation then occurs as red changes to rose. When rose changes
to pink or “palest pink”, Venus and Neptune have begun to positively
condition the desire nature. The person is focussed on the higher levels
of the higher astral plane.
-
When
pink moves to white, the desire nature is entirely subdued, and the
man is able to live the impersonal life. Not alone the soul influences
the desire nature, but the spirit as well.
-
Eventually,
the “pure white rose of life” flowers forth. Perhaps the rose of the
soul might be considered to be pink in color or a deep and beautiful
red. The rose of spirit is white—white representing the all-inclusiveness
of the spirit.
-
We
know of the egoic lotus, but it would seem that in the monadic sphere
there is another flower, which could be called the “flower of life”.
-
At
the conclusion of the description of State I, we are brought back to
the early stages. The rose is in bud and will have to wait for many
incarnations to be full-blown.
Stage II.
The picture changes form. Another
voice, coming from close at hand utters another phrase. The life continues
on its way. "Enter the field where children play and join their game."
Awakened to the game of life, the soul passes the gate.
[page 675]
The field is green
and on its broad expanse the many forms of the one moving Life disport themselves;
they weave the dance of life, the many patterned forms God takes. The soul
enters "the playground of the Lord" and plays thereon until he
sees the star with five bright points, and says: "My Star."
-
As
consciousness changes, the “picture changes”. Every change in consciousness
can be described as a changing picture, a changing scene.
-
The voice,
which signals the onset of a new phase, comes from “close at hand”.
It does not yet seem to be the voice of the soul.
-
The
rising life is to become as a child and play the games of children upon
the field of green.
-
The
soul is passing through the broad gate into incarnation. It is the Gate
of Cancer ruled in part by the third ray, the green ray.
-
The
soul in incarnation is now subject to the third ray, the ray of ‘games’
(for a true seriousness [‘Sirius-ness’] has not entered the consciousness
of the immature human being).
-
The
man desires to ‘play the game’ without really knowing its nature or
cause.
-
The
third ray is strongly involved, as we can understand by focussing on
the phrase “the many forms of the one moving Life”. These forms search
for pleasure, the satisfaction of personality desire, hence they “disport
themselves”.
-
The
term “weave” is also connected with the third ray, the Ray of the “Weaver”.
It is the “Ray of Activity”, and the “dance of life” reflects this activity.
The “many patterned forms God takes” reflect the multiplicity and fecundity
of the third ray.
-
So
many today are disporting themselves upon the “playground of the Lord”
(the Lord, understood as the Planetary Logos). Playing is as a rehearsal.
The meaning of it all is unknown to the playing life.
-
A
star with five bright points is seen. The fifth principle of mind is
now becoming more powerful. Man begins to understand his separateness
and uniqueness (Leo, the fifth sign) and wants to cultivate himself—ambitiously.
-
He
can now begin to become serious—serious about himself.
Stage III.
The way of red desire
fails. It loses its allure. The playground of the sons of God no longer
holds appeal. The voice which has twice sounded from out the world of form
sounds now within the heart. The challenge comes: "Prove thine own
worth. Take to thyself the orange ball of thy one-pointed purpose."
Responsive to the sounded word, the living soul, immersed in form, emerges
from the many forms and hews its onward way. The way of the destroyer comes,
the builder and again the tearer down of forms. The broken forms hold not
the power to satisfy. The soul's own form is now the great desire, and thus
there comes the entering of the playground of the mind.
But in these dreams
and fantasies, at times a vision comes—a vision of a folded lotus flower,
close petalled, tightly sealed, lacking aroma yet, but bathed in cold blue
light.
Orange and blue in some more distant time will blended be, but far off yet
the date. Their blending bathes the bud in light and causes future opening.
Let the light shine.
-
The
rising life tires of that which is not of the essence. Red desire is
the first to fail—a desire for inconsequential things. The “playground
of the sons of God” is also seen to be insubstantial.
-
The
voice has twice sounded, once in relation to red and once in relation
to green. Red and green (in this context) have represented the inclinations
of the lunar lords, per se, and they have sounded exclusively in the
world of form.
-
A
new ‘locus of sounding’ emerges; it is the heart. Thus, it is
closer to the essence, to the “heart of the matter”.
-
The
man is now more fully an individuality, and is relating to the
orange of Leo by seizing the “orange ball of one-pointed purpose”.
-
The
will is now stimulated and personal purpose emerges.
-
The
ambitious unit of life emerges from the mass consciousness of Cancer
and, with emphasis upon his personal will, “hews” his way—meaning that
he knocks others out of his way as he concentrates upon the fulfillment
of his own desires. Caring little about the impact of his actions on
others, he naturally generates a great deal of negative karma.
-
The
personality becomes most important to the indwelling consciousness,
and that personality, in order to assert itself, often turns destructive
to the surrounding environment. Leo transmits the separative fifth ray
and the powerful, egocentric first ray.
-
But
no desired form, willfully approached and grasped, can satisfy, because,
really, the power of spirit (though distorted) is at work.
-
This
way of life, however, fails to satisfy. At time, emerging in dreams
and fantasies, the soul’s form comes into view and a subtle inner longing
arises. The outer playground gives way to the inner playground, the
mind, much closer to the soul.
-
The
vision of the soul is presented as a closed lotus, lacking aroma, and
surrounded by the deep blue of spirit. (In an astrological chart, the
triangles representing spirit are to be dawn in blue!)
-
The
“cold blue light” which bathes the flower also suggests the clear cold
light of the buddhic plane. Buddhi is sometimes considered blue, just
as the monad is.
-
The
words about the tightly sealed flower must be symbolic, because by the
time a man begins to be interested in the soul, certain of the petals
have necessarily unfolded, thus could not be “tightly sealed”. As for
lack of aroma, this is possible, as a person in incarnation becomes
(causally) a “Lotus with Perfume” only in stages of evolution quite
beyond the stage here described..
-
The
orange relates to Leo and the personality. A personality is distinct
(under the cleaving power of the fifth ray) from others. But blue is
of the soul and spirit, and must be blended with the orange. This blending
would signal the blending of the fifth and second rays. In general,
orange and blue are complementary colours.
-
This
blending cannot occur until soul culture is well on its way.
-
The
blending of blue and orange, as symbol of soul culture, contributes
to the opening of the lotus bud, and the causal body unfolds fully.
-
What
is suggested is that many lives must be spent in the orange period before
the chastened personality begins to follow its subjective visions leading
to the merging of soul and personality.
Stage IV.
Into the dark the
life proceeds. A different voice seems to sound forth. "Enter the cave
and find your own; walk in the dark and on your head carry a lighted lamp."
The cave is dark and lonely; cold is it and a place of many sounds and voices.
The voices of the many sons of God, left playing on the playground of the
Lord, make their appeal for light. The cave is long and narrow. The air
is full of fog. The sound of running water meets the rushing sound of wind,
and frequent roll of thunder.
Far off, dim and
most vaguely seen, appears an oval opening, its colour blue. Stretched athwart
this space of blue, a rosy cross is seen, and at the centre of the cross,
where four [page 676] arms meet, a rose. Upon the upper limb, a vibrant
diamond shines, within a star five-pointed.
The living soul drives
forward towards the cross which bars his way to life, revealed and known.
Not yet the cross
is mounted and, therefore, left behind. But onward goes the living soul,
eyes fixed upon the cross, ears open to the wailing cries of all his brother
souls.
-
We
note that the human unit, having achieved much through mental cultivation
and soul culture, now purposefully enters the dark—the dark of ignorance
and mass consciousness which he has long transcended. A voice only “seems”
to speak. It is a different kind of voice than spoke to him at first,
and is, initially, heard more faintly. It is the still, small voice
of the soul.
-
The
dark is the dark of normal life—for the playground of life is really
a darkened place. The way of red desire is even darker.
-
The
rising life, the advancing human being, now sensitive to the soul, is
meant to carry a lighted lamp on his head. He is to be a light-bearer
to others who are trapped on the playground which is really pervaded
by glamor. (He is equipped with both intelligence and a measure of love.
We note that in the Law of Repulse formula for the third ray; the Weaver
supports a candle on his head. There has been progress, however, now
that the unit of life is willing to enter the darkness. The candle of
concrete intelligence has become “a lighted lamp” radiating the illumination
of the soul through the mind.)
-
The advancing
man walks through the long cave. There is really no escape; he has very
little latitude for movement. There is little to be seen, for the air
is full of fog. The running water in the cave is the effect of the
turbulent astral plane and the rushing wind, of the uncontrolled mind.
The thunder can be understood as a threatening storm caused by incompatible
energies, but it can also be the voice of the soul (speaking generally
and in relation to the second ray). The second ray is symbolically related
to thunder.
-
The
far off oval can be associated with the oval nature of the aura. This
image also suggests that opening called the “cave” within the head.
The blue suggests the wide spiritual life beyond the human condition,
but before that life can be accessed, the rosy cross must be encountered
and traversed.
-
The
rosy cross suggests the need for loving sacrifice. It cannot be left
behind until the necessary sacrifice is made.
-
Now
the rising life is named a “living soul” (so great has been the advancement
through the process of illumining the way for others).
-
Despite
the difficulty and danger, the living soul goes forward, with eyes fixed
upon the cross, thus intent on sacrifice.
-
The
“ears” of the living soul are focussed on the wailing cries of his brother
souls”. He has forgotten himself in the fulfilling of his brother’s
needs.
Stage V.
Out into radiant
life and light! The cave is left behind; the cross is overturned; the way
stands clear. The word sounds clear within the head and not within the heart.
“Enter again the playground of the Lord and this time lead the games.” The
way upon the second tier of stairs stands barred, this by the soul’s own
act. No longer red desire governs all the life, but now the clear blue flame
burns strong. Upon the bottom step of the barred way he turns back and passes
down the stairs on to the playground, meeting dead shells built in an earlier
stage, stepping upon forms discarded and destroyed, and holding forth the
hands of helpfulness. Upon his shoulder sits the bird of peace; upon his
feet the sandals of the messenger.
Not yet the utter
glory of the radiant life! Not yet the entering into everlasting peace!
But still the work, and still the lifting of the little ones.
-
The
limiting cave is left behind. No longer is there dark and fog, but wide
vision.
-
He
can now truly see and knows exactly the way he must go.
-
The
word, once sounding in his heart, now sounds within his head—for the
spiritual will has awakened within him and he can function through the
heart within the head—the organ which intuitively reveals the future..
-
He
is to follow the voice of the higher will, entering the playground of
the Lord as a leader and director. Thus, the significance of the head,
through which leadership and directive power are focussed.
-
There
is a second tier of stairs, which relates to the Way of Higher evolution,
but the sacrificial soul resolves not to tread those stairs until its
quota of redemptive work is fulfilled.
-
His
merit has brought him to the bottom step of the Higher
Way
,
but voluntarily he turns his back and passes down the stairs he has
successfully ascended, meeting his past in the form of the many shells
(from which he is completely detached).
-
His
task is now entirely benevolent. He offers “the hands of helpfulness”,
helping others to ascend the stairs he ascended long ago.
-
The
“bird of peace” which sits upon his shoulders has alighted there because
he serves the Christ and can focus the buddhic energy (the energy of
peace and harmony).
-
He
wears the “sandals of the messenger”—the messenger of Hierarchy. He
is toiling in the ‘area’ of the Common Cross, and thus the significance
of the signs Pisces (the feet), and Gemini and Sagittarius (both associated,
at a certain stage of evolution, with the bearing of messages from above).
He is filled with love and can bring that love to those struggling upon
the Mutable Cross—the Cross whereon the third aspect of divinity is
developed and expressed.
-
The
“utter glory of radiant life” comes to the liberated monad. He stands
nearly at that level of liberation, but chooses to remain ‘below’ rather
than release himself from the area of urgent need focussed in the lower
worlds. Thus, the utter peace of the monad is not yet his. Instead he
remains as a great toiler on behalf of humanity and the “little ones”.
His, the task to uplift, and this he pursues until his term of service
is ended.
DISCIPLESHIP AND
PAIN
"The sons of
God, who know and see and hear (and knowing, know they know) suffer the
pain of conscious limitation. Deep in the inmost depths of conscious being,
their lost estate of liberty eats like a canker. Pain, sickness, poverty
and loss are seen as such, and from them every son of God revolts. He knows
that in himself, as once he was before he entered prisoner into form, he
knew not pain. Sickness and death, corruption and disease, they touched
him not. The riches of the universe were his, and naught he knew of loss.
-
The
individualized, self-conscious human being can stand back from himself
and know that he knows. His is a particular pain—the pain of
conscious limitation, arising because deep within his nature,
he ‘knows’ himself to be spirit.
-
Spirit
rebels at its confinement in matter. The states to which it is subjected
through its voluntary sacrifice (pain, sickness, poverty and loss) are
not natural to spirit.
-
The
factor of comparison, in this and many cases, is a great cause of pain.
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Pain
and duality are inseparable. It has been said in the Vedantic Teaching,
“Wherever there are two, there is fear.” We might also say, “Wherever
there are two, there is pain”, however subtle that pain may be.
-
We
are told that the psychology of the “Divine Rebel” is most prominent
on our planet because of the limitation of expression sensed by our
Planetary Logos. This rebellion transfers to all Sons of God under His
sway.
"The lives that
enter into form along with lives self-conscious, the deva lives which build
the forms indwelt by all the sons of God, they know not pain or loss or
poverty. [page 677] The form decays, the other forms retire, and that which
is required to nourish and keep strong the outer, lacks. But lacking also
will and planned intent, they feel no aggravation and know not clear revolt."
-
The
stanza above brings the nature of the “deva lives” into focus. They
enter into form with the self-conscious lives, but do not suffer pain
and loss as do these self-conscious lives.
-
The
devas are participants in the process of decay and disintegration, just
as man is, but the kind of devas here under discussion lack “will and
planned intent”, so they do not experience pain and conscious revolt.
If their plans and intentions opposed the disintegration of form, a
painful duality in consciousness would be created, but since the factors
of will and planned intent are lacking, the sense of duality is also
missing.
A word about pain
might be in place here, though I have naught of an abstruse nature to communicate
anent the evolution of the human hierarchy through the medium of pain. The
devas do not suffer pain as does mankind. Their rate of rhythm is steadier
although in line with the Law. They learn through application to the work
of building and through incorporation into the form of that which is built.
They grow through appreciation of and joy in the forms built and the work
accomplished. The devas build and humanity breaks and through the
shattering of the forms man learns through discontent. Thus is acquiescence
in the work of the greater Builders achieved. Pain is that upward struggle
through matter which lands a man at the Feet of the Logos; pain is the following
of the line of the greatest resistance and thereby reaching the summit of
the mountain; pain is the smashing of the form and the reaching of the inner
fire; pain is the cold of isolation which leads to the warmth of the central
Sun; pain is the burning in the furnace in order finally to know the coolness
of the water of life; pain is the journeying into the far country, resulting
in the welcome to the Father's Home; pain is the illusion of the Father's
disowning, which drives the prodigal straight to the Father's heart; pain
is the cross of utter loss, that renders back the riches of the eternal
bounty; pain is the whip that drives the struggling builder to carry to
utter perfection the building of the Temple.
-
It
is clear that because of pain the human hierarchy evolves more rapidly.
Pain is a great corrective, signaling deviation from the archetype.
-
DK tells
us that the devas do not suffer pain “as does mankind”. Reading carefully,
we might infer that there may be some manner in which they do
suffer pain, but “not as does mankind”.
-
The
steadiness of the devas’ rate of rhythm is important to note,
That rhythm is in line with the Law. Without the participating of the
devas, universal laws on all levels would not be the invariable factors
they are.
-
We
are told how the devas learn and grow. For the devas, learning and growing
are directly related to experiencing the forms into which they build
themselves. They take joy in the forms built and the work accomplished.
We see that the devas are essentially the builders, and we see their
close connection to the magical seventh ray—though naturally there are
devas on all seven rays.
-
The
contrast between the ways in which devas and men learn is most significant.
We can see why the devas are considered a feminine kingdom and man a
masculine one. From the perspective we achieve by contrasting devic
acquiescence with human revolt, we can see the devas as generically
correlated with the second ray and rebellious man with the first.
-
There
follow many beautiful descriptions of the nature of pain and its many
uses. These descriptions apply to man especially.
-
Studying
carefully the descriptions of pain, we find the presence of what might
be called ‘sacrificial duality’. The pairs of opposites are fundamentally
involved in each description. Through pain, the opposites are contained
and unified. Pain produces a salutary effect which is opposite to its
apparent nature.
-
Pain
seems to epitomize everything that is objectionable to man, but if endured
and understood, brings him to his heart’s desire .
-
Of
one is to struggle against the limitations of matter, there will necessarily
be pain. All pain is not necessarily upward tending, but there is a
beneficent kind of pain which is caused by the aspiration of the imbedded
spirit. This is particularly the kind of pain experienced by the disciple.
-
Few
of us, perhaps, wish to follow the “line of greatest resistance” which
will bring us to the mountain top and to the “Feet of the Logos”, but
at length the pain of trying to avoid pain becomes greater than
the pain to be endured in ascent. Then the change comes and we
do what we must do.
-
Pain
is the path to the “inner fire” reached through the “smashing” of the
form. This is a potent image suggestive of the first ray deeply imbedded
in the nature of man. I have often wondered whether the monadic nature
of the human kingdom is not the first (associated as humanity is with
Scorpio and Hercules, that great first ray disciple). Perhaps there
are few of us who wish to smash the form, but this unpleasant
result will necessarily occur if we strive to attain our essence.
-
How
will the pain of isolation lead to the “warmth of the central Sun”?
That cold will release us from the heat of fire by friction and open
us to the warming influence of solar love. When we think of the “central
Sun” we usually think of electric fire. The central Sun, however, can
be considered our monad, which is ultimately a solar factor (having
its home within the Sun). Moreover, the Solar Logos is a powerfully
ray two being. Thus, indeed, there will be warmth associated with the
“central Sun”, simply because of the nature of the Solar Logos.
-
How
will burning in the fiery furnace lead to knowledge of the coolness
of the “water of life”? And why is the “water of life” cool?
Fiery burning releases us from heated experience under fire by friction.
We are released towards the buddhic plane, where the clear cold light
is found. The “water of life” (which can be understood as the energies
of the buddhic plane as fed by still higher planes) cools all desire
for life in the world of form. The coolness of buddhi is a relief to
the consciousness aflame with lower desire.
-
How
is pain the “the journeying into the far country, resulting in the welcome
to the Father's Home”? In this case the “journeying into the far country”
is not the departure of the “Prodigal Son” into a wasteland. Rather,
in this case, it can be interpreted as a painful departure from ordinary,
though cherished, life (through the processes of abstraction), leading
eventually to the attainment of that point of inner abstraction which
is the Father’s Home, the home of the monad. (Of course, it must also
be said that to “leave the Father’s home” is perhaps the most painful
of all experiences; only the intensity of monadic love can offset this
pain of separation. Since the human monads gladly separate themselves
for the sake of lesser lives, we can assume that the intensity of monadic
love is sufficiently strong to negate the existential pain of separation.)
-
How
is pain “the illusion of the Father's disowning, which drives the prodigal
straight to the Father's heart”? There is That within every Son
of God which is connected to the Father. When the consciousness is in
a benighted condition in the outer world, it may seem that all connection
with the Father has been lost. But because the Father is already deeply
within the one who feels disowned and disconnected, a deep pain
arises (again the pain of perceived duality). Under the pressure of
this pain, the inherent connection with the Father is intensely activated
and the Prodigal Son resolves to return to the Father (i.e., return
to that which he really is).
-
How
is pain “the cross of utter loss that renders back the riches of the
eternal bounty”? It is clear that the riches of eternal bounty cannot
fill the hands of the one who is grasping for lesser things. Pain is
the process which forces the dropping of those lesser things, freeing
the hands to receive the bounty.
-
How
is pain “the whip that drives the struggling builder to carry to utter
perfection the building of the Temple"? We have all been slaves. It is a compulsory servitude
which leads to an understanding of true service. We are all building
the Temple, whether the temple of the causal body or the Temple of
Humanity.
Our inner will is that our outer mechanism comply with the Divine Will
(which, essentially, is our will). Inwardly, we will the completion
of the divine task, regardless of the cost to our own outer mechanism.
As souls, we adopt the attitude that the outer man must conform to inner
intention. This is painful to the outer man, but it would be far more
painful to the inner man were he unable to express his divinely inspired
intention in the lower worlds.
The uses of pain
are many, and they lead the human soul out of darkness into light, out of
bondage into liberation, out of agony into peace. That peace, that light
and that liberation, within the ordered harmony of the cosmos are for all
the sons of men.
-
From
all this we may learn that pain is the indicator of true direction.
-
Like
chastening karma, pain seems to be one thing but, in disguise, is really
another.
-
Pain—a perceived
negativity—has the goal of ultimate positivity. It is a prime tool of
the Lords of Karma. It is in the study of pain and its uses that we
discover the truth of the old Heraclitian maxim: “everything turns into
its opposite”.
-
Pain
arises from duality, and humanity, more than any other kingdom, is beset
by duality. Scorpio, humanity’s astrological sign produces the “Conflict
with duality. The Fighter.”
-
Because
the opposites are so clearly presented to us, we can more rapidly and
decisively choose the higher of the pairs of opposites. The whole
process of human progress is a redemptive one, facilitated by pain.
FROM THE OLD COMMENTARY
"The assuaging
waters cool. They slowly bring relief, abstracting form from all that can
be touched. The quivering [page 678] fever heat of long repressed desire
yields to the cooling draught. Water and pain negate each other. Long is
the process of the cooling draught.
-
This
selection from the Old Commentary deals in symbolic terms with certain
stages of the ‘Path of Release’.
-
“All
that can be touched” constitutes all within the three lower worlds from
which one must release oneself—all that normal sentiency reveals.
-
The
abstracting from form seems to be the abstractive elevation of consciousness
so that it can express through ever subtler forms.
-
What
are the “assuaging waters”? These waters have to do with the realizations
achievable in the higher worlds; they bring a melting, a fusing and
an identification with all souls. To the one who has long struggled
to tread the Path, disciplining himself, suppressing desire (acting
as if lower desire does not exist), higher realizations of the
fusing and blending powers greatly lessens the pain of unfulfilled or
repudiated desire. These ‘waters’ negates the fiery pain of desire.
-
The
“heat” here referenced is “fire by friction”; the “water” can be meaningfully
related to the energy of solar fire.
-
The
fusing and blending love of the soul has much to do to cool, tranquilize
and, eventually, offset and negate the fiery urgency of personal desire.
The process can take many lives.
"The burning
fire releases all that blocks the way of life. Bliss comes and follows after
fire, as fire upon the waters. Water and fire together blend and cause the
great Illusion. Fog is the product of mist and steam and noise, veiling
the Light, hiding the Truth and shutting out the Sun.
-
There
are many fires. What are the burning fires here referenced? If the “burning
fire” releases all that blocks the way of “life”, then we are speaking
of the fires that open the door for the entrance of the life aspect
of divinity. One reasonable interpretation is that these fires are the
fires which consume the causal body.
-
The
“waters’ mentioned in this section refer to personality sentiency, especially
the sentiency of the astral body. On a higher turn of the spiral, the
waters may also refer to the soul’s sense of ‘touch’ which, though relatively
advanced in nature, gives way to a higher octave of sentiency after
the releasing fire has done its work.
-
The
fact that bliss comes and follows after the fire is another hint that
we are here discussing a very high stage of evolution. Bliss is directly
related to the life aspect of divinity and supervenes in a more
continuous way after passing through the fires which accompany
the fourth initiation.
-
There
are processes necessitating the application of fire and water which
belong to the ‘curricula’ of both the second initiation and the fourth.
-
We
must study these stanzas carefully. In one paragraph a lengthy period
of time, perhaps spanning many lives, may be indicated.
-
One
product of the union of water and fire is kama-manas. The kama-manasic
mind is deluded by the Great Illusion. Neither feeling nor thought are
pure when combined as kama-manas; glamor and illusion are the result
of this combining.
-
When
mind (fire) is combined with water (i.e., with kama
,
feeling, desire), bias is the result, leading to distorted perception.
Only the mind detached and illumined by the soul can begin to perceive
reality.
-
A very interesting
definition of the nature of “fog” is given: “Fog is the product of mist
and steam and noise.” We may judge “fog” to be denser than mist. Steam
is super-heated water, but only when it combines with mist (which consists
of visible, airborne water droplets) does a vision-obscuring “fog”
result.
-
Noise
is incoherent sound; it lacks regular vibration (musical tone) and order.
Noise is always sound which is either inharmonious with the present
sonic ‘atmosphere’ or disruptive of it.
-
This
stanza tells us that “fog” (obscurative glamor and illusion) has a discordant,
disruptive sonic content.
-
“Fog”
from the perspective of consciousness, veils Light, hides Truth and
shuts out the Sun. The first light to be veiled is the light of the
soul. Truth, also, is focussed, initially, in the soul realm, though
later in progressively higher realms. And the “Sun”, here given, is
the soul.
-
Water
and fire are necessary in the purificatory and redemptive process, but
there are times in the evolutionary process when their mutual interaction
produces temporary, undesirable results.
-
Kama, or feeling, must be
purified and rendered responsive to the heart and soul. Fire, or mind,
must be infused by the higher light so that it serves the truth-seeing
soul consciousness.
“The fire burns fiercely.
Pain and the waters disappear. Cold, heat, the light of day, the radiance
of the rising sun and perfect knowledge of the Truth appear.
-
Of
the many possible burning grounds, these two sentences seem to reference
one of the final ones—final where humanity, per se, is concerned.
-
Pain
disappears with the disappearance of the normal personality (which is
not the ‘mayavirupic personality’ which still may be used by a Master).
Pain is most associated with the number four—the number symbolizing
the personality (though that number symbolizes the buddhic plane as
well, and other higher energy fields).
-
The
“waters” which disappear are all types of magnetisms and contacts which
relate not only to personality but to the soul within the causal body—for
it is the destruction of the causal body which is the subject of this
short section of the stanza.
-
The
“cold” is the influence of buddhi—the clear, cold light of the buddhic
plane. The “heat” is spiritual energy, not (in this section)
personality heat or force. The “light of day” can only be seen from
the perspective of the spiritual triad. Interestingly, the type of light
associated with the triumphant sign Scorpio is the “light of day”.
-
The
“rising sun” is not alone the soul-as-sun, but the suns of triad and
monad. The “perfect knowledge of Truth” is buddhic in nature, or higher.
It is not given to the consciousness within the causal body (relatively
advanced though such consciousness may be) to grasp Truth as it can
be known within the spiritual triad—a field of spiritual experience
unencumbered by all that which has been generated from ‘below’. The
spiritual triad is more a transcendental than a transpersonal field.
"This is the
path for all who seek the Light. First form, and all its longing. Then pain.
Then the assuaging waters and the appearance of a little fire. The fire
grows, and heat is then active within the tiny sphere and does its fiery
work. Moisture likewise is seen; dense fog, and to the pain is added sad
bewilderment, for they who use the fire of mind during the early stage are
lost within a light illusory.
-
In
this case the “Light” may be looked at generically and as occurring
at all stages. The “Light” eventually sought is the “Highest Light”.
-
The
developmental sequence is given. The curriculum of form comes
first. Form is subject to desire, and intensified desire is understood
as “longing”.
-
The
following of desire and longing can only lead to “pain”, because such
a pursuit keeps a human being divided from his/her higher nature; that
division creates dissonance; dissonance (prolonged and unresolved) is
pain.
-
“Assuaging
waters” in their first mode, represent the harmonizing of the emotional/desire
nature, through the incipient power of love. The aspiring soul-in-incarnation
touches the realm of beauty, the realm of soul.
-
The
“little fire” is the preliminary use of the mind to clarify the path
of life.
-
It
is clear that we are here describing an alchemical formula.
-
The
“tiny sphere” may be thought of as the ‘sphere of mind’. The entire
aura is, relatively, also a “tiny sphere”.
-
The
“tiny fire” grows in intensity and the unsuspected “moisture” within
the sphere condenses. The moisture is “seen” because of condensation.
Conditions grow more opaque as visible moisture turns into “dense fog”.
This happens because desire and feeling become inflamed by the growing
fire. Intensified desire blots out the light.
-
The
ascending unit is temporarily lost. Harmony with soul remains unachieved,
prevented by intensified desire; hence, the sad bewilderment.
-
A
light is shining, but it is an illusory light, though seeming to such
individuals, real enough.
"Fierce grows
the heat; next comes the loss of power to suffer. When this stage has been
outgrown, there comes the shining of the unobstructed Sun and the clear
bright light of Truth. This is the path back to the hidden centre.
-
The
burning intensifies until all personality sentiency is burned away.
Fire has eliminated all ‘watery’ attachments. Only when there is some
form of attachment can there be pain because attachment makes the rending
process possible. Attachment is a dualistic act.
-
The
power to suffer is can be understood as preoccupation with evident
inharmonies. Suffering can cease in two ways; inharmonies can be
harmonized, bringing release; or, inharmonies may for a time remain,
but the consciousness has learned to abstract itself from them. When
desire for life in the lower worlds ceases, suffering ceases. This,
the Buddha has taught us through His Four Noble Truths.
-
The
power of soul love will also contribute to the negation of suffering.
-
The
“Sun” is referenced throughout the various sections of the stanza. The
clue to the meaning of the “unobstructed Sun” comes when we realize
that not only the personality, but the causal body, too, is an obstruction.
The spiritual triad is the “unobstructed Sun”, and on a still higher
turn of the spiral, the monad is that Sun.
-
The
symbol of the “Sun” is closely related to buddhic energy and to the
plane of buddhi. When we hear of the clear bright light of Truth”, buddhi
is again suggested.
-
The
light shed by the rising of the “unobstructed Sun” throws light upon
the Path leading back to the monad, the “hidden center”. The deepest
center of any system is always hidden.
"Use pain. Call
for the fire, O Pilgrim, in a strange and foreign land. The waters wash
away the mud and slime of nature's growth. The fires burn the hindering
forms which seek to hold the pilgrim back and so bring release. The living
waters, as a river, sweep the pilgrim to the Father's Heart. The fires destroy
the veil, hiding the Father's Face."
-
We
end this beautiful alchemical stanza with directives and injunctions
for the earnest Pilgrim. In fact, the human being is being addressed
as if he/she were the monad, the Pilgrim in the “strange and
foreign land”—the deserts, seas and fires of the three lower worlds.
Eventually, even the world of the spiritual triad comes to be regarded
as a “foreign land”.
-
The
right response to pain is not suffering but use. All is
to be used. This, of course, will require the detachment which only
a focus within the soul and spiritual triad can provide.
-
In
this summary section, two kinds of fires and two kinds of waters are
referenced.
-
The
first waters are the ‘waters of grief’, the ‘tears of purification’,
which eventually harmonize the astral body of the aspiring human being,
washing away the unholy mixture of earth and water we call “mud” and
“slime”. We have only to recall from the Secret Doctrine the
loathsome ‘creations’ wrought by “Nature unaided” to realize the nature
of “mud” and “slime”.
-
The
first fires are the quasi-liberating fires of mind which burn through
lesser and inhibiting forms created by the benighted indwelling consciousness.
Such forms are ‘seen through’ and, thus, repudiated.
-
The
“living waters” are entirely higher than the waters of the first kind.
These are the “waters” of the buddhic plane. Buddhi is connected with
the “Heart of God”, which can be found in an even more intensive form
on the monadic plane, where the “Father’s Heart” and the “Father’s Home”
are united.
-
Those
who have experienced buddhi know the flow of love which belongs to the
experience. This “flow” is a river of liquid love uniting and harmonizing
all aspects of creation.
-
The
final fire may, itself, be considered to occur in two forms. The first
of these higher fires (really a union of fire by friction, solar fire
and, especially, electric fire) destroys the causal body. But it can
be asked, when this destruction occurs, is the “Father’s Face” really
revealed?
-
The
“Father’s Face” is, we are told, only revealed at the fifth initiation,
when the candidate, now a Master, can “see the Father face to face”.
Thus there is another burning ground, following that of the fourth initiation,
which makes this possible.
-
A
still higher fire, not only reveals the “Father in Heaven” (our monadic
aspect), but brings about complete identification with the monad. This
is the fire which burns through the spiritual triad, considering
that triad as the personality of the monad and, therefore, at length,
an obstruction. It requires, however, a very high stage of evolution,
if the permanent atoms of the spiritual triad are no longer to be necessary.
Anything that would be said about such a stage and the process of the
monad’s divestiture of the triadal permanent atoms would necessarily
be entirely speculative.
DISCIPLESHIP AND
ITS END
There is a curious
and ancient Atlantean chant which is no longer used but in those far off
times was chanted by the initiate who took the third initiation—the consummating
initiation of that period. It goes as follows. The translation of the symbols
in which it was written necessitates the loss of rhythm and potency.
-
There
is much beauty in the following “chant” (as the Tibetan calls it). We
no longer know the melody, if there was one, or the ‘pitch’ on which
it was chanted or intoned. Nor do we know the rhythm. All these would
be of great interest. The meaning, however, we can grasp.
-
One
wonders how Master DK knows about such ancient forms of words. Does
He find them in the inner libraries to which He has access? Or does
He, perhaps, remember using them?
-
The
times were, indeed, far off, because the end of the last part of the
Atlantean Civilization occurred more than 800,000 years ago according
to The Secret Doctrine.
-
We
learn that the third initiation was the consummating initiation of the
Atlantean period. This stands to reason when we learn that both the
Christ and the Buddha (the most advanced of our present dual humanity)
took the third initiation during the Atlantean period.
-
After
studying the chant, we must wonder why it is no longer in use.
It is probably the result of our present inability to read the symbols
in which it is written.
-
The
right use of mantric chant with full rhythm and potency will probably
emerge during the New Age. Many ancient practices will be restored and
will probably appear entirely new to us.
"I stand between
the Heavens and Earth! I vision God; I see the forms God took. I hate them
both. Naught do [page 679] they mean to me, for one I cannot reach, and
for the lower of the two I have no longer any love.
-
The
state of wretchedness of the disciple poised between heaven and ‘hell’
is suggested.
-
Heaven
is the world of the soul on its own plane. Earth is the three lower
worlds.
-
We
are presented with a vivid description of the disciple’s dual consciousness.
-
There
is some sense of the divine, “God”, and also a realization of the forms
taken during the long and repetitive processes of incarnation.
-
The
wretchedness of the experience is dramatized in the sentence, “I hate
them both.” The disciple hates not only that which imprisons him but
the good that he cannot yet achieve.
-
The
disciple approaching the third degree is repelled by life in the lower
worlds, and at the same time incapable of achieving his fondest dreams.
Despair temporarily accompanies this inability, and the strange psychological
rejection of that which is so much coveted.
-
The
disciple here described stands in a no-man’s-land of existential dissatisfaction.
This condition, however, is temporary.
"Torn I am.
Space and its Life I cannot know, and so I want it not. Time and its myriad
forms, I know too well. Pendant I hang betwixt the two, desiring neither.
-
The
chant continues to describe the painful rending process.
-
The
disciple is torn, interestingly, between Time and Space. In the chant
Space is given a superior position. It represents freedom and expansion.
It is associated with “Ouranos” (Uranus), Lord of “Heaven”.
-
Time,
however, is associated with Saturn and all the limitation for which
it is renowned.
-
Saturn
represents the familiar in relation to which the disciple experiences
disgust, even hatred. He is functioning under the “Law of Repulse”.
-
Uranus/Space,
represents the new and all that is, paradoxically, hated because it
is unachievable.
-
The
aspiring disciple is swinging between the pairs of opposites. He is
pendant, the “Hanged Man”, Caught between an attraction to things which
cannot be consummated, and a repulsion from that which has been long
experienced, his is the depression of desirelessness.
"God from high
Heaven speaks. There is a change. I hear with ear attentive, and, listening,
turn my head. That which I visioned, yet visioning could not reach, is nearer
to my heart. Old longings come again, yet die. Old chains of glamour snap.
Forward I rush.
-
Fortunately,
the disciple need not do all to remedy this pendant state.
-
The
“Voice of God” is heard. The energy changes. The disciple hearkens to
the heavenly Word.
-
The
effect of this Word makes it possible for him to turn his head. The
vision of Heaven comes closer and seems more attainable. He is encouraged.
-
Although
the forces of the ancient past rise again, they easily fade away and
die.
-
An
advance is made against glamor. This powerful phrase describes the advance:
“The chains of glamour snap.”
-
Released,
temporarily, from the slavery of past magnetisms, the disciple who would
be initiate rushes forward towards Heaven and the Voice.
"Myriads of
voices speak and halt me in my tracks. The thunder of the sounds of earth
shuts out the voice of God. I turn me on my forward path, and vision once
again the long held joys of earth, and flesh and kin. I lose the vision
of eternal things. The voice of God dies out.
-
But
the experience of duality is not over. The lower forces and energies
have not been overcome and they pull with strength upon the disciple
who thought he was advancing.
-
He
is halted in his tracks. The many sounds of earth overpower the “voice
of God”.
-
The
disciple revolves and faces towards the conditions which have for so
long imprisoned him.
-
But
now, again under the sway of glamor and illusion, they seem attractive
to him.
-
He
capitulates to the appeal of the familiar: the joys of earth, flesh
and kin hold him once again, and his vision of things eternal dies.
He no longer hears the voice of God.
-
If
we turn our concentration towards that which long has held us, the vision
we are seeking to cultivate is weakened. “Heaven” is not so strongly
established in the lives of most of us that it cannot be overcome by
the force of the familiar. If we turn our eyes to earth, we shall strengthen
its hold over us. One cannot contemplate with equal love the energies
which oppose each other.
"Torn again
am I, but only for a little time. Backward and forward shifts my little
self, e'en as a bird soars into heaven and settles back again upon the tree.
Yet God, in His high place, outlasts the little bird. Thus do I know that
God will victor be and later hold my mind and me in thrall.
-
The
rending and tearing process continues. The duration of the changes shortens.
-
The
little self is the area of fluctuation, not the Higher Self.
-
The
image of a bird periodically attempting to fly to heaven only to seek
the security of the branch is most descriptive of the disciple’s state.
-
God
and the little bird (the personality that would soar) are contrasted.
God (the spirit/soul) is mighty, and, of course, will outlast the little
bird.
-
The
one in thrall to the lower worlds shall be in thrall to God. When God
captures us and enslaves us in a higher way, not only is God the victor
but so are we.
-
Despite
his fluctuating experience, a firm faith arises within struggling disciple.
He senses that God’s victory is imminent.
"Hark to the
joyous paean that I chant; the work is done. My ear is deaf to all the calls
of earth, except to that small voice of all the hidden souls within the
outer forms, for they are as myself; with them I am at-one.
-
The
disciple breaks through. He consciousness is filled with joyous song—the
paean of victory.
-
The
lower voices and sounds have no more hold over him. He need no longer
struggle with them because, in fact, his ear has become deaf to those
sounds.
-
He
is now deaf to all allurement, but still sensitive to the still small
voice of soul imbedded within every form.
-
Though
free now himself, he realizes his oneness with the souls still imprisoned
in form.
-
A
great sense of unity descends upon him. He identifies with all humanity.
He is swept by buddhic energy; the first great at-one-ment has occurred.
"God's voice
rings clear, and in its tones and overtones the little voices of the little
forms dim and fade out. I dwell within a world of unity. I know all souls
are one.
-
The
chant uses a musical analogy. The triumphant disciple hears all the
rich variety of God’s voice.
-
These
heavenly tones are far more real than the “voices of the little forms”
which dim and fade. The greater Sound has overcome the myriad lesser
sounds.
-
The
disciple, now initiate, lives in ‘uni-son’—the sonic equivalent of unity.
-
Oneness
is no longer a theory. It is known.
-
The
second principle of the Secret Doctrine is established in consciousness:
“All souls are one with the Oversoul.”
"Swept am I
by the universal Life and as I sweep upon my onward way—the way of God—I
see all lesser energies die out. I am the One; I, God. I am the form in
which all forms are merged. I am the soul in which all souls are fused.
I am the Life, and in that Life, all little lives remain."
-
The
Presence of Divinity intensifies. The initiate experiences a taste of
“universal Life”—the life which lies even beyond the life of our Planetary
Logos.
-
A vast vision
of unity, reminiscent of the Great Vision in the Bhagavad Gita, presents
itself.
-
The
Way of God appears. But it is a Way which reveals the divinity not only
of spirit/soul but of form.
-
God
and Form are one. The initiate knows that he is God, Form, and all-inclusive
Life. He embraces all forms of Life. The sense of separation is forever
ended.
-
The
Many and the One are revealed to be identical. Synthesis supervenes.
The great Pairs of Opposites are resolved. “Two Merge with One.”
These words, chanted
in the ancient formulas on peculiar and selected notes, were most potent
and brought definite results in certain ancient ceremonies that have long
since died out.
-
The
Tibetan’s description of the ancient practices is extremely interesting.
-
One
senses that, although these practices have long since died out, they
would still be of great value in the coming Age. Otherwise, why would
He tell us about such chants, practices and ceremonies?
-
One
senses that the chant not only described a process leading to the third
initiation, but induced processes leading thereto.
-
It
is clear that humanity has forgotten much of value which must be restored
with the Restoration of the Mysteries.
-
A
greatness of culture and civilization presently inconceivable to us
is on its way. Our task is to do all we can to ensure that the Hierarchy
can externalize as expediently and beautifully as possible. More is
not within our power. When Hierarchy is again visibly present with us,
the longed for revelations will come and the world will be transformed—made
anew. Surely this is worth our intensive labor.
[page 680]
PART I
The world today is
going through a preparation period and an interlude of adjustment to the
new world and the new order which is coming into being. This new world is
verily a new creation and with its activities the Masters are today engaged,
working as always through the medium of Their disciples. In this preparatory
period, the Masters are today occupied, among other things, with preparing
disciples for constructive work for service and eventually for initiation.
They are consequently occupied with forming new groups of disciples who
can gradually be integrated into existent groups and be available for world
service. It is planned to do this on a large scale because of world need
and the willingness of the world aspirants to take the personal risks, incident
to this preparatory work.
-
The
Tibetan begins this section on the Six States of Discipleship by speaking
of the “new world order”. That phrase can be used in many ways, with
entirely opposite meanings. Naturally, the Tibetan means the social
order intended by the planetary Divine Plan.
-
We
should realize that when the Masters externalize they will be engaged
in a massive creative work. The truest creativity is that which
manifests the patterns intended by the Divine Plan—not only in art,
but in a wide variety of fields of expression. Every Ashram has its
specific type of creativity.
-
We
remind ourselves that the Masters, at present, are constrained to work
through the medium of Their disciples.”
-
A
number of the Masters are engaged with forming “new groups of disciples.”
Master DK was thus involved, and His labors in this regard are evidenced
through the various types of instructions found in DINA I and
II, Telepathy and the Etheric Vehicle, Glamor a World Problem, Esoteric
Healing, and in Education in the New Age. A number
of His other books could easily have served as texts for the yet-to-be-organized
Groups of Nine.
-
The
new groups are to be integrated into “existent groups” which, we can
think, are the various subjective groups and the inner Ashrams.
-
The
motive of this whole process is, principally, “world need.”
-
We
are alerted to the fact that world aspirants encounter “personal risks”
when they engage in this kind of preparatory work. What can such risks
be? Some are simply the sacrifices and privations incident to expressing
a sense of values at odds with humanity’s prevailing values. The true
aspirant or disciple is sure to be misunderstood by many.
-
Other
risks are more subtle. The disciple’s entire lunar nature is placed
at risk through contact with potent subjective energies which can bring
disease, destruction and death if improperly handled.
-
There
is also the risk of encountering members, in various grades, of the
“forces of opposition.” Such encounters, though probably more rare than
modern aspirants and disciples suppose, pose a threat to all three personality
vehicles.
-
The
disciple in training is “playing with fire”; this should never be forgotten.
-
Yet
the spirit within is urgent, and, at length, slavery to lower form becomes
intolerable, prompting the aspiring disciple to do whatever is necessary
to be free and hence more useful.
-
Eventually,
the risk of not taking the risk incident to spiritual development is
understood to be the greatest and foolish risk.
There are certain
very simple rules to which I would refer and which form a foundation of
truths which you already accept as necessary to all spiritual advancement.
These are the accepted requirements and are recognised as present in all
whom the Masters take in hand and weld into Their groups for service. They
are:
-
A
foundation of certain ‘acceptances’ is required of anyone who can qualify
to be trained by a Master of the Wisdom.
-
One
notices how often, despite the complexity of certain aspects of the
Teaching, Master DK tries to keep things “simple”. We note the phrase
“take in hand”; it suggests the image of leading one who must be led
by the hand. Our naiveté and blindness are evident.
-
Again,
we understand that a Master’s creation of new, external groups is for
the purpose of welding them into His larger, internal group—the Ashram.
A great gathering into the Ashrams of the Masters is at this time desirable.
1. The recognised
need to tune in, as far as the individual aspirant can, on world need as
it is gradually emerging. It must be borne in mind that the requirements
for those who will work at this bringing into being the new world will be
of a different nature in many ways from the past. This must be carefully
borne in mind. The world need must be approached mentally and spiritually
and not emotionally. So many aspirants and would-be disciples are emotional;
they shrink from the facing of existent facts and approach problems from
their own preconceived ideas of service and their own established idealisms.
-
Aspirants
and disciples in training are not being trained principally for their
own edification. Their real usefulness depends upon their ability to
tune in on the gradually emerging world need.
-
DK
reminds us of the newer requirements. Aspirants and disciples of the
past may have been able (to a degree) to tune in on world need, but
that attunement was more emotional than mental. Given the world situation
and the rapidly advancing intelligence of the human race, an enlightened
mental response is what is needed.
-
Even
today, the Tibetan tells us, aspirants and disciples are too emotional.
The unfortunate results of such an emotional focus is an inability to
approach facts as they are, rather than through their own “preconceived
ideas of service and their own established idealisms.” Such an approach
would inevitably mean a relative ineffectiveness in service.
2. The achievement
of a finer sense of values. Rest, amusement, idleness, argument and criticism
have no real place in a disciple's life for the next few years. A sane handling
of the physical mechanism will be required, plus a divine indifference to
personal feeling and health reactions. Complete dedication to the meeting
of human need; [page 681] utter consecration to the Plan; intelligent cooperation
with all whom you recognise to be senior disciples; adequate care to take
right action in circumstances so that your efficiency is not impaired; the
conservation of energy through silence and through that constant radiation
which is based on self-forgetfulness—that is what is asked of the disciple
in the world today, this is what the Hierarchy expects and this is what
will eventually open the door of initiation. That door has to be opened
more widely at this time by the accepted disciples of the world so that
more and more of the human race may more easily enter. Self-interest will
not open it.
-
The
next requirement challenges our system of values.
-
We
note that rest, amusement and idleness are linked with the obvious liabilities
of argument and criticism.
-
The
Tibetan seems to put a term (a time limit) on this requirement; He speaks
only of the “next few years”. Do we know what He may mean? Do we suppose
that those few years have passed long ago and that these activities
are now allowed?
-
Of
course, the physical mechanism must be handled sanely. It is
inadvisable to destroy it through excessive “righteousness”. “Do not
be righteous overmuch; why shouldest thou die?”
-
But
there will inevitably be health reactions and uncomfortable feeling
states; to these He asks that the disciple adopt an attitude of “divine
indifference”. Divine indifference is always accompanied by ‘divine
perspective’, or at least a sense of perspective that is becoming increasingly
spiritual and, hence, inclusive.
-
DK
asks for “complete dedication to the meeting of human need” and “utter
consecration to the Plan”. We to not find the note of compromise in
these requirements. If there is to be the kind of dedication and consecration
required, we must certainly know how to attune to human need, and understand,
at least somewhat, the true nature of the Plan (without distortion).
-
Each
of us should spend a little time in reflection to see if we can come
close to meeting these requirements. If we treat these items of advice
as platitudes and gloss over them without careful examination, we may
find ourselves failing to follow them.
-
DK
asks for “intelligent cooperation with all whom you recognise to be
senior disciples”. First must come the recognition of senior
disciples, unaccompanied by any personal reaction such as excessive
devotion, envy, jealousy, self-disparagement, etc. The principle of
hierarchy extends as far as our understanding can reach. By honoring
it, we will eventually find that we are serving and obeying the highest
aspect of our very selves.
-
Another
requirement: “adequate care to take right action in circumstances so
that your efficiency is not impaired”. The Tibetan is calling for “skill
in action”. So many disciples mean well, but the fail to take right
action. Efficiency relates to the third aspect of divinity and comes
under the Law of Economy. Disciples must be intelligent, efficient human
beings, and thus useful in the project of world salvage.
-
The
process of “spiritual advancement” and fitness to be welded into one
of the Master’s groups further requires, “the conservation of energy
through silence and through that constant radiation which is based on
self-forgetfulness”. Much energy is dissipated through the throat center
because of unnecessary talk. Perhaps we should gauge our energy expenditure
to learn whether or not we find this to be true.
-
The
“constant radiation which is based on self-forgetfulness” is most interesting.
Do we realize that when we become preoccupied with ourselves our spiritual
radiation is sharply reduced or, even, ceases? A disciple serves primarily
through his/her radiation. If that radiation is hampered by excessive
attention to the little self, that disciple has rendered his/her service
ineffective!
-
DK
has been listing for us the “expectations” of Hierarchy. He has given
us certain requirements or standards to which He and other Masters expect
us to conform. The incentive of initiation is then associated with these
requirements. If they are not fulfilled, initiation cannot be taken.
Thus an earnest review is in order.
-
Then
follows a significant challenge. We are told that the door to initiation
must be opened more widely by the accepted disciples of the world so
that more of the human race may enter through that door.
-
This
may, at first, come as a surprise. Had we thought that we, if
we are accepted disciples or approaching that state, had the responsibility
of opening the door of initiation for others? This is an important reversal
of perspective. Usually, it might be thought, that no one can open the
door of initiation for another and that, in any case, it is Hierarchy
that opens that door. Actually, all of these ideas may be true in certain
respects.
-
What
DK probably means is that the accepted disciples of the world (who know
at least something of the Ashram and its requirements) are responsible
for training aspirants for initiation in various ways. Accepted disciples
are (in almost every case) at least initiates of the first degree, and
hence have fulfilled certain preliminary requirements which allow them
to be more closely affiliated with the inner Brotherhood. Because of
this affiliation they can transmit (in an attenuated manner) hierarchical
energy and inspiration to those who aspire. This transmission works
as a mode of preparing the aspirants and bringing them closer to the
fulfillment of the requirements which will allow them to pass through
the portal.
-
Then
comes a short sentence, which, I believe, should be emblazoned on the
forehead of every aspirant or disciple when he/she things of the requirements
for opening the Door of Initiation: “Self interest will not open it.”
Self-interest is so subtle that we should not lightly pass by this sentence
as obvious. Let each of us must have the courage to root out the latent
self-interest in our nature, of that self-interest which may disguise
itself as interest in others. Perhaps we will be in for a few surprises!
3. The development
of a fluidity of mind and attitude which will recognise the fact that—though
the Plan stands—techniques, presentations, idealisms and methods must necessarily
change. This is not an easy thing to do. The Plan, as I have outlined it
to you in the past, was but a skeleton outline and simply an underlying
basic structure. It was the steel scaffolding of the new world-to-be as
regards that part of it which you could aid in materialising.
-
The
next requirement is essentially that of flexibility with regard to non-essentials
and firmness with respect to essentials.
-
The
world process is so vast and complicated that it is easy to feel insecure.
Rigidity is one of the paramount signs of insecurity. Firmness and rigidity
are not the same.
-
DK
clearly states that He has not given us anything like the entirety of
the Divine Plan. How could He? First of all, we would not be capable
of receiving it. Secondly, it could not be reduced to the printed word.
-
Just
a fragment of the Divine Plan has been revealed, though an important
fragment: “the steel scaffolding” of the coming world, and really, only
that part which disciples, equipped as we are, can aid in materializing.
-
Thus,
before we become too rigid on any point of supposed certainty, we should
realize that we see very little of the big picture.
It is not easy for
the average person to be fluid and to change details and methods in relation
to that which has been taught in the past and about which he has evolved
definite and distinct ideas. Are you, therefore, prepared to throw these
overboard and work in the way which will meet the new world need under the
new incoming influences?
-
Master
DK is constantly reminding disciples that, really, they are quite average.
Here He even likens them to “the average person”. A sense of humility
is forever a most valuable asset for the disciple.
-
The
rigidity of the concrete mind presents a problem in this regard. The
disciple has learned to build thoughtforms, and this building process
(though undoubtedly valuable) has created a ‘prison of thought’ distorting
and disguising reality or blocking its perception.
-
DK
asks us a question: Are we ready to throw our cherished mental formulations
overboard in order to better meet world need?
-
Simply
because our ideas may be definite and distinct, and, perhaps, intelligently
expressed, does not mean that are either accurate or useful.
-
Perhaps
we should pause to realize that we all have many such formulations awaiting
the adjustment which only the perception of a greater reality can impart.
-
While
the importance of cultivating our minds is unquestionable, each of us
must learn to enter the intuitive realm (which is far more flexible
than the strictly mental realm). Through the intuition, new knowledge
uniquely suited to circumstance is available at every moment. If we
remain in the grasp of our rigidities, we are simply fearful.
The disciple upon
whom the Master can most confidently depend is the one who can—in periods
of change—preserve that which is good and fundamental while breaking from
the past and add to it that which is of immediate service in the present. An attitude of spiritual compromise is right, needed and very rare to find.
Most of the things about which there may be argument and contention among
disciples concern methods and relative non-essentials; they deal with points
of organisation. They are not so important as the inner unity of vision and the ability
to concede where no wrong is involved and where a fellow worker fails to
see the point. Disciples need to see
to it that they do not hinder by any form of self-assertion, [page 682]
or by the imposition of their own ideas or by any authoritarianism, based
on past procedure. Ponder on this. The disciple who is sure that
he is always right and who is confident that his interpretation of what
is needed is infallibly correct and that others must be moulded into cooperation
with his planned procedures can greatly hinder the good work. The
task of the modern disciple is to sense need and then to meet it and this,
again, is part of the new emerging technique of invocation and evocation.
-
We
learn that the Master is seeking to depend upon us with confidence.
We all know the story. If someone is working for us, we want to be able
to trust them to carry out their work in a manner which will promote
our objectives. It is the same for Hierarchy.
-
We
are to preserve the good and the fundamental, and at the same time,
break from those aspects of the past which have shown themselves to
be useless in the present moment. Additionally, we are to add to our
approach an ability to express that which will be “of immediate service
in the present”. The Master has previously told us how valuable is the
fourth ray of “Harmony through Conflict” in this process.
-
Another red-letter
sentence is given: “An attitude of spiritual compromise is right, needed
and very rare to find.” The emphasis should be placed on the word, “spiritual”,
as compromise for its own sake is a deterrent to the expression of the
Plan.
-
There
are many arguments and contentions among disciples today. DK tells us
that most of these squabbles are not really important, not really focusing
on essentials at all. Non-essentials and points of organization are
the usual content of such divisive differences of opinion.
-
The
preservation of “inner unity of vision” is far more important, and the
ability to concede over non-essentials and where another simply fails
to grasp the point. The ‘heat’ of argument is injurious to the unity
which soul seeks to promote.
-
DK
asks us to ponder on the following: “Disciples need to see to it that
they do not hinder by any form of self-assertion, or by the imposition
of their own ideas or by any authoritarianism, based on past procedure.”
The personal ego, ever sure of its very limited point of view, is ever
ready to assert, with presumptive authority, that point of view. The
past is the past. Usually, past procedure has not been the best
procedure. There can always be an improvement in procedure. If we ignore
DK’s warning, we will fall into a pattern of rotary motion instead of
advancing with spiral-cyclic motion. The habits of the past seem secure
simply because they are set and known. It is not an enviable state to
fall in love with ones limitations simply because they are well-known.
-
We
have all been with those who are “always right”. Perhaps, we, at times
have been “right” when in fact we were far from “right”. We are not
in the business of protecting our own self-created mental structures
and patterns. It is the real and sensed need that we are to meet it,
invoking the right response in any moment and acting on the basis of
the resulting evocation. Why waste time in defending established response
patterns? Such defense amounts simply to defense of the little ego—that
very partial and illusory identity.
The
life of a disciple is a gradual but steady moving in towards the centre,
and accepted disciples are definitely a part of the Hierarchy. The Hierarchy is a place of fusion
of all souls upon the higher levels of the mental plane. Just in
so far as a person comes under soul impression, then soul control and final
identification with the soul, just so far does he move towards the centre
of fusion. As your love for humanity increases
and your interest in yourself decreases, so will you move towards that centre
of light and love where the Masters stand in spiritual being.
-
The
concept of the “centre” is ‘central’ in the life of disciples preparing
for initiation. ‘Up’ is equivalent to ‘in’.
-
It
is significant to realize that accepted disciples are definitely part
of the Hierarchy. As acceptance can come perhaps midway between the
first and second initiation, and, more frequently, closer to the second
degree, we see that even initiates who have not yet achieved the second
degree are, from a certain perspective, considered “a part of Hierarchy”.
-
One of the
important definitions of Hierarchy is here given: “Hierarchy is a place
of fusion of all souls upon the higher levels of the mental plane.”
We note that Hierarchy is a place of fusion for all souls. This
means that in our soul aspect, we are all members of Hierarchy,
just as, as monads, we are all members of Shamballa. Naturally,
this does not mean that we are effectively and practically
members of Hierarchy and Shamballa in our expression upon the lower
planes. DK has often said that in their true soul nature, we are very
much like Him. We differ greatly, however, in the amount of soul or
monadic quality we can bring forth into expression in the three worlds
of human evolution.
-
The
sequence of approach to the “centre” is given: soul impression, soul
control and finally, identification with the soul.
-
A
most simple piece of effective advice is given: our love of humanity
is to increase and our interest in ourselves is to decrease. A deep
love of humanity is the distinguishing quality of the members of the
Spiritual Hierarchy. The members of the Hierarchy stand in spiritual
being because they love and illumine their fellow human beings. One
should reflect upon the esoteric meaning of the sign Gemini in relation
to waxing soul light and the waning of the light of the personality.
Later, we will consider
the various stages of discipleship but in the meantime it is of value for
you to focus your attention upon the relation of the Hierarchy to all accepted
disciples. It is just because you are beginners that the whole subject evokes
your deep interest. The beginner is full of questions upon all sorts of
subjects. The trained disciple is so preoccupied with the Plan,
so infused with love for his fellowmen that his entire orientation is towards
the service of the Plan and not towards his own individual progress or towards
the Master. The closer he gets to the centre and towards the Master,
the less attention the Master pays him and the less he is occupied with
thinking about the Master. In the early stages, he perhaps necessarily thinks
much about his relation to the Hierarchy, to the Master and to his own soul.
In the intermediate stage, he is occupied
with the achieving of a sense of proportion and a right inner adjustment
so that "he faces two ways and each way sees the same vision."
In the final stages when he is the disciple who is also the Master, his consciousness
is absorbed into the will of the Creator; his attitude is one of unchanging
love and his work is that of radiation—[page 683] a radiation which evokes
activity in others, initiates a response from his fellowmen and carries
the Plan the next step forward in meeting the immediate need of humanity.
-
How
is the Hierarchy related to its accepted disciples? Most disciples we
know will be deeply interested in this subject. DK tells us, however,
that our absorbing interest in this matter is an indication that we
are “beginners”.
-
The
trained disciple is distinguished from the beginner. The distinction
is easy to understand. The trained disciple is far more interested in
the Divine Plan than in his individual progress or his approach to the
Master.
-
When
one is entirely assured of the existence of the Master and of one’s
fundamental relationship to such a Master, it is possible to stop “worrying
the subject” and get on with the immediate task at hand.
-
When
a disciple is truly trained and experienced, the Master can trust him
and need not spend energy supervising his efforts.
-
Three
stages are here discussed—early, middle and late. It is only in the
early stages that the disciple is preoccupied with his relationship
to the Master, the Hierarchy and his own soul. This is understandable,
but his attention is, thereby, somewhat misplaced. The Hierarchy has
its attention focussed largely upon humanity; those who would be a part
of Hierarchy (from the time they are accepted disciples and beyond)
must do the same.
-
The
description of the “intermediate stage” is most interesting. A sense
of proportion is required (hence the importance of the zodiacal signs
which confer perspective—Libra and Sagittarius).
-
What
does it mean to face “two ways” and each way see “the same vision”?
Perhaps, it is that the realization of divinity is becoming so strong
that whether one is oriented toward the soul or towards the three worlds
of evolution, they are both seen as equally divine. It is so
easy to imagine that the presentation of the world of the senses is
less divine than that which is presented by the higher psychic powers.
This is a fallacy. God-the-Planetary Logos is indivisible.
-
In
the final stage the disciple is still a disciple, but he is a Master
of the Wisdom as well. This should give us pause. The Master is absorbed
in the “will of the Creator”—in this case, the Planetary Logos. It is
apparent that the Master knows a great deal of the Purpose of that Logos.
-
Two
things of real significance stand out. The attitude of the Master is
one of “unchanging love”. Let us think of what this may mean; despite
all fluctuations of circumstantial form (whether tending towards good
or evil) that attitude of unchanging love persists.
-
Earlier
we were told that a disciple serves through radiation. Now we learn
that the disciple’s attempt to sustain a spiritually radiatory nature
is simply a rehearsal for similar (though far more exalted way
of being) sustained by the Master. The Master radiates love, light,
wisdom and power consistently. Through this radiation He serves. This
radiation evokes the proper activity and response from others and is
a superlative means of carrying the Plan forward and meeting human need.
-
I
believe this deserves much pondering. We should be aware when, how often,
and by what factors our spiritual radiation (such as it is) is interrupted.
If we can determine those factors in our nature and environment which
interfere with the sustainment of our radiation, perhaps we can do something
about them.
-
DK
is so amazingly clear about the requirements we have to fulfill. It
behooves us to keep these requirements in mind so that we do not fall
into forgetfulness with respect to them. The fundamental requirements
will not change; it is we who have to do the changing.
In this creative
work to which I have referred above and to which all disciples can contribute,
the work and the task of the Masters is to project into the world
those thoughts and those formulated divine ideas, those concepts and significances
which embody—at any one time—the immediate Plan for humanity. A Master,
therefore, searches for those minds which are sensitive to this Plan. He
is not primarily occupied in looking for people who are good—so-called.
Self-forgetfulness and straight kindness
means ever harmlessness and that connotes the utmost good. He
seeks for those types of people who can respond in unison to that aspect
of the Plan for which the Master is responsible and for those who can be
taught to subordinate their personalities to its requirements. They
have no selfish purposes and desire nothing but only to aid the Master and
those senior disciples who may be working under His supervision at some
aspect of the Plan. This involves, as I have pointed out, their training
in adaptation, in the recognition of true values, in fluidity of ideas,
and selfless work for their fellowmen.
-
The
Master has, in relation to the creative work, a specific task and it
occurs within the world of thought. It is the work of thought projection.
He is to project concepts, divine ideas, concepts and significances
which embody, at any one time, the Plan for humanity. The factor of
time and context is most important. There are many aspects of the Divine
Plan which are not, as it were, ‘ripe for projection’. One falls into
illusion if one occupies oneself with a good idea whose time has not
yet come.
-
For
whom does the Master look when He seeks for cooperators within the world
of men? Not alone for those who are conventionally “good”. Such “goodness”
is assumed. A degree of harmlessness must have been reached. Rather
He looks for those who are “sensitive” to the Divine Plan. Such people
are not so easy to find.
-
Another
sentence of great simplicity, which should be memorized: “Self –forgetfulness
and straight kindness mean ever harmlessness and that connotes the utmost
good.” When there is true self-forgetfulness, straight kindness becomes
a natural expression. It is usually some form of self-absorption which
causes people to act unkindly. Harmlessness, it seems, can be defined
as “self-forgetfulness and straight kindness”. Straight kindness is
kindness with no ulterior motive.
-
The
response of the people for whom the Master searches must be “in unison”.
It is not only the individual response for which He searches, but that
response which is shared in common with others similarly oriented.
-
The
Master has certain specific objectives. There are, of course, many worthy
people with objectives of their own, or objectives which do not correlate
harmoniously with the objective of some other Master. These people,
however worthy in their own right, would not be chosen by a specific
Master. The objectives of the one chosen must correlate with His
objectives.
-
Those
chosen have no objectives of their own. Their sole wish is to
aid the Master and His senior disciples. This requirement, in itself,
is eliminative of many otherwise worthy prospective disciples.
-
The
list of requirements for participation in a Master’s group is again
repeated: “training in adaptation, in the recognition of true values,
in fluidity of ideas, and selfless work for their fellowmen.” It is
valuable to repeat and summarize. The simplicity of the fundamental
requirements must make its way into our consciousness.
A Master's group
is not a place wherein disciples are taught to make their personality adjustment
and soul contact. It is not a place where character discipline is imposed
and right relations established between the personnel of a group of junior
or senior disciples. The rules for instituting soul control are ancient
and well-known. They have to be practised for long periods before the stage
of accepted discipleship is reached. The contest with the lower nature and
the building in of the needed qualities which are essential to the world
worker are the normal theme of life experience and, therefore, humanity
in its intelligent brackets is constantly and steadily undergoing this training.
The capacity to work in collaboration with others at some directed piece
of work is a part of the evolutionary process itself and is inevitable.
I want to make entirely clear to you that the practices of a purificatory
nature and the cultivated right habits of thought which are the major undertaking
of an aspirant's life are not the major undertaking of the disciple. [page
684] They are regarded as incidental and foundational; they concern the
handling of the personal self and are the task of the individual soul and
are carried forward under soul supervision and not under the supervision
of a Master. What, therefore, is the contribution and work of the disciple?
-
We
must be clear about what a Master’s group is not. Preliminary disciplines
must be somewhat mastered before it is possible to enter such a group.
A Master’s group is not for probationers.
-
A
Master’s group is composed only of “accepted disciples” who have for
many years, indeed, in some cases, for some lifetimes, practiced the
rules for instituting soul control.
-
Normal
human beings constituting the intelligentsia are in constant (though
often unconscious) training simply because of the nature of life itself.
Major purificatory practices precede the possibility of entering a Master’s
group. To be an aspirant and probationer is not the same as being a
disciple.
-
In
studying these matters we must discriminate between those practices
which are “incidental and foundational” and those which directly apply
to the personnel of those taken in hand by a Master for specific training.
-
One
of the problems of the modern aspirant to discipleship is overestimation.
Humility is required in this matter, otherwise an individual will not
know what he has really accomplished and where he stands.
-
Having
established those activities and practices which are not the
concern of the accepted disciple, DK focuses on the activities and practices
which are.
The group of every
Master is distinguished by its thought content, contributed by the disciples
and used by the Master in His work for humanity. Therefore, the thought
life of every disciple must be conditioned by three factors:
-
It
is by now considered a truism that accepted disciples are learning to
become mentally polarized.
-
In a Master’s
group the quality of thought is considered essential. The work
in such a group is largely subjective. If a Master works largely through
thought projection, His disciples must learn to do so as well.
1. By its power.
This is dependent upon right spiritual instinct, right understanding and
interpretation of ideas and correct formulation of these ideas.
2. By its purity.
This grows naturally out of a growing capacity for unlimited, non-separative
love, clear vision and the unimpeded flow of soul force.
3. By its correct
precipitation. This precipitation of thought is due to clearly directed
intent, to comprehension of the purpose for which a group of disciples exists,
and an increasingly intelligent participation in the Master's creative activity.
-
DK
specifies the desired nature of the thought life of those disciples
who constitute a Master’s group. Three factors related to thought are
specified.
-
The
first requirement is the power of a disciple’s thought life.
Power of thought is important to the disciples in a Master’s group,
because the Master is an effective spiritual executive Who intends to
make an impact on the thought life and, hence, the behavior of human
beings.
-
“Right
spiritual instinct” is also required. What is “right spiritual instinct”?
We remember that every accepted disciple is at least an initiate of
the first degree, and that “spiritual instinct” is one of the requirements
for this degree, just as “intuitive instinct” is for the third degree.
-
We might
consider spiritual instinct as a true and correct orientation
towards the soul and its life. Something in the disciple is already
pointing him/her in the right direction. His sense of values is somewhat
adjusted. The tendency to misunderstand and misinterpret spiritual ideas
has been sufficiently overcome through a requisite clarity of vision.
The spiritual life means something real to him/her.
-
Purity
of thought is also essential. Power without purity would be a disaster.
DK names the great purifiers: “unlimited non-separative love, clear
vision and the unimpeded flow of soul force”. Love, vision and soul
force purify. All of these make it possible for thought to reflect that
which is intended by the Divine Plan. The more human thought reflects
archetypal thought, the purer it is. It is clear, therefore, that love,
clear vision and flowing soul force negate distortion in the realm of
thought.
-
It
should come into our minds clearly: solar fire is a great purifier.
-
The
third requirement which must condition the thought of those within a
Master’s group is the “correct precipitation” of thought.
-
Clear
intent, a clear understanding of group purpose, and increasingly intelligent
participation in the Master’s creative activity, assure correct precipitation.
We note the repeated use of the term, “clear”. There can be no correct
precipitation of thought without clarity and, of course, the intelligent
coordination of forces.
-
We
remember that the three energies which emanate from Shamballa are purification,
destruction and organization. It is easy to see how these three energies
are correlated with the three characteristics which are intended to
qualify the thought of the members of a Master’s external group—power,
purity and correct precipitation.
The group of a Master
is a focus of power, built up by the Master in three ways:
1. By the potency
of His Own thought life, evoked by His response to the united hierarchical
purpose and a growing ability to respond to Shamballa.
2. By His ability
to integrate the centre of power (His group for which He has made Himself
responsible) into the immediate activity of the Hierarchy.
3. By His wisdom
in His choice of collaborators. His group of disciples will be effective
in world service and useful to His Superiors just in so far as He employs
judgment in gathering together the men and women whom He is preparing for
initiation.
-
We
find the Tibetan seeking to clarify our minds concerning the nature
of a Master’s external group. There are obviously many misconceptions
with respect to this subject and they must be cleared away, so that
those who would be accepted disciples may know where they stand and
what they must do.
-
A
number of triplicities which are being presented as requirements are
listed. Each such triplicity represents each of the three aspects of
divinity.
-
The
Master is attempting to create a focal point of power. He is responsible
to His superiors.
-
The
Master’s intention to create a “focus of power” is facilitated by the
power of His own thought life. His thought is empowered to the degree
that He can discern and respond to hierarchical Purpose as a whole and
to the Purpose emanating from Shamballa.
-
If
we wish to know what will empower our own thought life. We can take
the hint from that which empowers the thought life of a Master. On our
own level, to the degree that we can respond to the purpose of the Ashram
and to the Master’s focal purpose at the heart of the Ashram, our thought
life will be empowered.
-
The
Master’s second task as He attempts to create a focus of power correlates
to the second ray. His Ashram does not exist in isolation; it is meant
to be an inherent part of Hierarchy. Can the Master succeed in making
the group for which He has made himself responsible (with all its initial
liabilities) an integral part of the wider hierarchical process? This
is no easy task, because despite a Master’s best intentions, His group
may not respond as desired.
-
The
third method of facilitating the emergence of a focus of power depends
upon the third ray factor of selectivity. A Master is a “Master of Wisdom”,
and He must demonstrate this wisdom in His choice of co-workers and
subordinates. Should He fail to do so, His intentions will not come
to fruition.
-
From
what is said, we gather that the Master ever has in mind the necessity
of making His group useful to His Superiors. Men and women who are spiritual
aspirants are as ‘materiel’. One cannot build soundly if with poor materials.
The analogy relating to the building process holds good. Each of us
is to be built into a structure which useful for the expression
of the Divine Plan.
-
We
see that the Master DK evaluated His potential group members carefully
and often at length before selecting them. We do not know how many potential
members He may have rejected and for what reasons. We do know that He
continued to evaluate those selected.
-
Right
selectivity, as we can imagine, requires great foresight. The Master
not only sees the present state of His potential group members, He sees
how their tendencies might develop either for good or ill. He does not
know with certainty, however, whether they will choose the more
positive line of development. Usually (as we discover from reading the
personal instructions in the DINA books) the path chosen fulfilled both
the positive and less positive potentials envisioned by the Master.
-
Naturally,
on our own level, we wish to apply the requirements to which a Master
subjects himself, to ourselves. We, too, choose coworkers and subordinates.
What is the degree of our wisdom in doing so? Is our judgment sufficient
and our foresight adequate? It is all too easy to judge from superficial
evidence without the benefit of esoteric discernment.
-
Everything
a Master does on His own level, we have to do on a level appropriate
to our own sphere of development. The factor of emulation enters. If
the “Imitation of Christ” is considered highly desirable by the Master
Morya, the imitation of the Master must also be of considerable value.
I use the word "initiation"
here because I want all disciples who read my words to realise that initiation
is not something which they undergo as a result of any training which they
may receive from a Master or because they have reached a certain [page 685]
stage of advanced evolution. It is a process of continuing integration into
centres of force, i.e., into a Master's group, into the Hierarchy as a whole
and consciously, and—as disciples attain adeptship—into Shamballa. You can see, therefore, that a Master can be greatly
hindered or aided in His work for humanity by His choice of disciples.
They should ponder on this fact because in so doing the process of decentralisation
will proceed more rapidly and their love and service will consequently increase
with a paralleling certainty and surety.
-
The
clearing away of misconceptions continues. The misconception here addressed
is a common one—that initiation is the result of the training received
by a Master, or occurs because a certain stage of advanced evolution
has been reached. While the training given by a Master is surely helpful
in preparing for initiation, and while a candidate for initiation must
have reached a certain requisite stage of evolution, these two factors
are not the most essential.
-
Rather,
initiation is described in terms of “integration”—into a Master’s group,
into the Hierarchy as a whole, and eventually, into Shamballa. Master
DK often presents us with fresh points of view to awaken our realization.
This is one such.
-
As well,
He teaches through a reversal of perspective. So often disciples are
accustomed to view matters from their own point of view, and in terms
of their desire to fulfill requirements. In this instance, Master DK
asks the disciple to consider the Master’s perspective, Are we as disciples
aiding or hindering the Master’s work, because, increasingly, it is
within our power to do either? The Master and His projects are not immune
from the quality of our performance. Such considerations do much to
take us off the center of our own stage and make us more valuable and
self-forgetful servers.
-
If
we are striving to become accepted disciples, or if we realize that
we have become so, surely our responsibility will be very great.
I would have all
disciples grasp this clearly and so get into their consciousness the idea
of contribution, watching their thought life with care, so that there may
be in it that which will increase the potency and purity of the ideal which
at any time is dominating the group and which will be of such a quality
that it will precipitate that "pool of thought" with which all
disciples can be in rapport and entitled to use.
-
The
kind of responsibility placed upon the accepted disciple relates predominantly
to the subjective life, but the responsibility is no less onerous because
subjective. In fact, it is more so.
-
It
has been said that “thoughts are free”, but such freedom does not allow
license.
-
A
Master’s outer group may be entitled to access and use the “pool of
thought” generated by the inner Ashram, but only it the quality of its
own thought life is en rapport with that pool.
-
In the process
of discipleship, the little things count. Membership in such a group
requires an extraordinary degree of vigilance with respect to subtle
matters with which the average human being and even the average aspirant
have little concern.
-
We should
take note of the factor of “contribution” upon which DK places emphasis.
Do we know how to contribute to humanity’s upliftment through the use
of our thought life? “The energy of thought is for the good of all
and for the furtherance of the Plan of God; use it not, therefore, for
thy selfish ends.”
I would have you
also remember that a Master's group is a centre of energy into which the
disciple is precipitated and that its effect
upon him, as a personality, is eliminative and evocative. Those two
words cover the life of every disciple. They are singularly descriptive
of what is happening to humanity, as the process (so long foretold) of externalising
the Hierarchy and restoring the Mysteries upon the outer plane, is slowly
proceeding. The Hierarchy is essentially
the group of the Lord of the World; it is His Ashram. In this statement
lies the enunciation of a relatively new truth as far as human knowledge
is concerned. Before the Hierarchy can work more openly and with fuller
recognition by mankind, there must be the elimination of all hate and all
sense of separateness and the evocation of good will and right human relations
as the result of the activities of all disciples. The widespread recognition
of the evil of the present war and of errors in every national policy make
it possible eventually to produce a general attitude which will clear the
way for the needed right adjustments. It is the same process of awakening
and of consequent strife which disciples experience in their individual
lives and which prepare them for the stage of accepted disciple.
-
The
first sentence is unusual. The disciple is “precipitated” into the Master’s
group. Is this an ‘upward’ precipitation? Can this mean that if the
inner quality of a disciple’s thought and aspiration are of sufficient
quality, that that inner life will be precipitated into the concrete
condition of membership in such a group?
-
Once
the precipitation has occurred, changes of the personality life of the
‘precipitated disciple’ can be expected. The usual results are
both eliminative and evocative.
-
This
same elimination and evocation is happening to humanity during the process
of externalizing the Hierarchy and restoring the Mysteries.
-
The
Tibetan places the Hierarchy in a larger context by stating that it
is the group of the Lord of the World, His Ashram. We realize that as
the Masters are to us, so Sanat Kumara is to the Masters. They are learning
to recognize and obey His Will, just as we are learning to recognize
and obey the will of the Master. They have Their adjustments and we
have ours. We cannot assume that Their adjustments are necessarily easy
and occur without the possibility of delay or failure. Each level of
Cosmic Life has it challenges and must rise to meet them.
-
The
Tibetan states the sine qua non for successful hierarchical work
with humanity; all hate and sense of separateness must be eliminated.
If we think of the causes behind the many wars of the twentieth century,
we will find hate and separation at their root, accompanied by a host
of other vices indicative of an unconquered lunar nature.
-
In
this paragraph the Tibetan makes the comparison between the cleansing
process as it is occurring within humanity and a parallel process occurring
within each disciple. This is helpful because it helps us interpret
both processes in terms of each other.
-
A
principle emerges: there is no way to become an accepted disciple unless
one passes through the necessary eliminative and evocative process.
The
vortex of force into which the disciple is plunged (by right of his own
effort and the decision of his Master) gives him [page 686] a needed training
in the handling of those energies which are the substance of all creation,
thus enabling him to contribute to the creation of the new world. There
is always a new world in process of forming; the keynote of the work of
every disciple can be summed up in the familiar words: "Behold, I make
all things new."
-
When
a disciple becomes an accepted disciple his circumstances are entirely
changed.
-
The
language here used is most graphic: the disciple is plunged into a vortex
of force. This plunging occurs because the disciple has earned the right
to be exposed to this vortex, and also, because the Master has decided
to permit the process.
-
Though
the vortex will prove difficult for the accepted disciple to handle,
such an intense exposure renders him a creator in a new sense. He begins
working not only with effects but with substances which are causative.
-
The
accepted disciple begins to deal with the substance of life.
He learns to wield living energies. His focus increasingly becomes
the spiritual triad, which, as far as the disciple is concerned, is
the gateway to the realm of life.
-
We
have often been told that Hierarchy is not concerned with effects
but with causes. The accepted disciple, in emulation of Hierarchy,
must be prepared for this change in orientation. He becomes spiritually
causative and spiritually creative.
-
A
new world is always in the making. There is nothing rigid or static
about the process of manifesting the Divine Plan. At every occasion,
spontaneity is possible and even necessary. That the archetypal Purpose
will one day be made manifest is certain. The methods by which this
manifestation are accomplished must, however, be accessed by the intuition
and will carry the quality of intuitive spontaneity.
-
Thus,
in the life of the Plan-responsive disciple, there is both freedom and
a kind of determinism. The ways are many; the end is ‘preconceived’
by Deity.
Dear
Brothers and Sisters,
The
Master DK is speaking to us. Do we hear Him? It is indispensable
at this crucial time of world history that we learn to train ourselves and
to submit ourselves to the training of both the Solar Angel and the Master.
The advice offered is of unparalleled importance. Shall we not seize upon
it and apply it? Let us hope so.
In
Light, Love and Power
Michael
(with the valued cooperation of all LAWS Administrators and Mentors)