PART VIII
commentary by Michael D. RobbinsStage V. The Chela within the Aura.
The definition, as given earlier by me, runs as follows:
"The stage wherein he is permitted to know the method whereby he may set up ... a call which will entitle him to an interview with the Master. At this stage, the disciple is called a chela within the aura."
We now continue analyzing the various Stages of Disciple. This paper will deal with the fifth stage: 'Chela within the Aura'.
It is a stage of discipleship which is far in advance of that attained by most disciples, because it connotes almost complete at-one-ment between the disciple and the Master's group.
This is a stage which definitely follows the third degree.
He has already been accorded the privilege of invoking the attention of the Master in times of emergency and is sure of His response.
He is a trusted disciple/initiate and has been a chela on the thread.
He has advanced from the point when he was being trained to become an integrated and useful unit in the Ashram to where he is a trusted agent. His orientation is now fixed and though he is subjected to many tests and difficulties, these are increasingly concerned with the group life and condition and not with himself.
Training upon the 'Fixed Cross'has done its work. As his consciousness is centered in the soul rather than the personality he does not think of himself as an isolated individual.
I refer not here to the difficulties of any ashramic group or to those connected with any group affiliation the disciple may rightly hold upon the physical plane, but to his responsiveness to the group need of humanity.
Responsibilities to individuals will be upheld, but it is the group need of humanity which preoccupies his mind.
Where this responsiveness exists, it means that the whole is of greater importance to him than the part. This in no way negates his ability to work with individuals or to give understanding love and compassion to those in his path of life who need it. But he has arrived at a sense of right proportion and of correct organisation of his life processes, trends and activities in time and space. He can then be depended upon always to substitute the good of the whole for individual good, as the personality might see it.
This stage is not reached without much experience which reveals the limitations of the more individual and separative point of view.
The personal point of view is no longer his; he does not see as the personality sees.
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The Master knows that in the chela who has reached this stage He has a dependable instrument and one who can be regarded as no longer a drag on the life of the group.
On our own level we all know what it is like to experience the ignorance and inexperience of others as a 'drag'. Let us ponder the implications of the fact that it is only when we reach the stage of 'Chela within the Aura'that we are no longer considered a drag upon the Ashram and the Master! There should be sobering thoughts.
I have pointed out to you before this how difficult is the process of absorbing a new disciple into an Ashram; he has to be taught to advance gradually from the periphery of the group consciousness towards the centre.
Let us note that there is no rushing into the Ashram, but only a gradual advance. This gradualness is enacted in some ancient ritual processes threatening a symbolic death should a candidate attempt to rush to the center of the ritual chamber.
Each step forward necessitates care on the part of the Master in order to see that the Ashram is preserved from all disruptive activity.
Disruption compromises all group work. The group and its responsibility to the Plan are of more importance than the condition of the neophyte. This he must learn.
It is only when the chela has achieved "occult serenity" that he can be permitted to focus himself permanently within the group aura. This happens when he becomes conscious of the peculiar and specific vibration of the Master's aura. Hence, as you can well see, the need for serenity.
Serenity is enjoined upon us early in the process.
What is serenity? It is an attitude based upon dispassion and identification as a soul rather than as a personality. The man is no longer embroiled in the emotional dimension of life.
His life is no longer subject to outer disturbances, and even when disturbances do arise (as they will inevitably) such impacts do not disrupt his focus with the group aura.
Perhaps the life of such a disciple/initiate would appear to many far more stressful than that of the average man or even the average disciple, but he is so identified with the 'peculiar and specific vibration of the Master's aura'that he is unfazed by impacts which others would find very troubling.
Of course it is interesting that he must be 'permitted to focus himself permanently within the group aura'. [Italics MDR] One would think that focus is in the hands of the disciple/initiate. But it is possible that such an intended focus could be deflected by those who protect the Ashram, and even by the energy-condition of the Ashram's aura itself.
A disturbed individual is not a fit ashramic member. All are subject to disturbance to one degree or another. As a disciple/initiate approaches this stage of discipleship, any such disturbance must be drastically reduced.
I would point out that serenity and peace are not identical. Peace must ever be temporary and refers to the world of feeling and to conditions susceptible of disturbance.
'Peace'as here used, is an astral condition. Shamballic Peace is something far other, and is based on a deep awareness of Synthesis.
It is essential to progress and an inevitable happening that every step forward is marked by disturbances, by points of crisis and chaos, replaced later (when successfully handled) by periods of peace.
We should attend to this thought—real progress will bring disturbance, crisis and even chaos, eventually superseded the that astrally harmonious condition we call 'peace'.
But this peace is not serenity and a chela is only permitted to dwell within the Master's aura when serenity has been substituted for peace.
This is one the key sentences in the study of the Six Stages of Discipleship. Peace is subject to disturbance; serenity is not.
Serenity signifies that deep calm, devoid of emotional disturbance which distinguishes the disciple who is focussed in a "mind held steady in the light." The surface of his life may be (from the worldly angle) in a state of violent flux. All that he cherishes and holds dear in the three worlds may be crashing around him. But in spite of all, he stands firm, poised in soul consciousness and the depths of his life remain undisturbed.
We can see that an unalterable point of tension is required for a sustained serenity.
The calm of the disciple/initiate is not superficial; it is deep and suggests a definite mental polarization. The light of the soul is his familiar focus. His thought process no longer occurs outside the 'arena-of-light'.
A true and stable sense of spiritual values has been so firmly established that it cannot be shaken.
Is this true of ourselves? And if it is not true, what prevents it from being true?
This is not insensitivity or a forced auto-suggestion, neither is it a capacity to exteriorise the consciousness in such a manner that individual events and happenings are ignored.
The Tibetan, through long experience, knows the easier substitutes for serenity—substitutes which might mistakenly convince the individual that he has achieved serenity when, in fact, he has not.
Insensitivity, wrongly shutting out environmental impacts
Forced auto-suggestion, by means of which one convinces oneself that one is serene through the hypnotic effect of repetition
A capacity to exteriorize the consciousness (i.e., to become so preoccupied with abstraction that one does not even register 'disturbing' events.)
The point here is that to know what a thing is, one must know what it is not.
It is intensity of feeling transmuted into focussed understanding.
This is another of those memorable powerful statements.
Is it not interesting that there is no way to serenity except through intensity of feeling? Thus, it is only those who can feel intensely and deeply, who can truly be serene. They have plumbed the depths of feeling, and found that there is a deeper reality substanding it.
If feeling is sufficiently intense, and yet the consciousness of the soul-illumined mind is also present, then the higher correspondence to feeling (the intuition of the buddhic plane) may be accessed, and one will be forever focussed 'beyond' and 'within' the usually disturbing fluctuations of the World of Becoming.
In the achievement of serenity, then, one does not run away from the causes of disturbance, but feels into them deeply and finds the abiding resolvent of soul consciousness, and a deep, intuitive heart understanding.
In the achievement of serenity, the heart is definitely active. All astral desires have subsided and the 'desires' of the soul/triad have replaced them.
When this has been attained, the chela has the right to live within the aura of the Master.
The word is 'right'. Progression through these Six Stages of Discipleship proceeds according to law and order. Rights are granted on the basis of quality achieved.
To 'live within the aura of the Master'is, in a sense, to be 'built into the Temple'. For this condition, one must be truly fit.
There is nothing now in him which will require the Master to sidetrack His attention from vital efforts to the unimportant task of helping a disciple.
We are helped to see things in proportion. We do not know the true nature of the Master's duties and responsibilities. We only know that they are 'vital efforts'. By comparison, no matter how important we may think our activities to be, relatively, they are 'unimportant'. This is a decentralizing thought, it is not?
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An accepted disciple, therefore, advances—if I may so express it—through the medium of three vibratory realisations:
Another important concept is presented: advancement through vibratory realizations.
We are now speaking of the advancement of an 'accepted disciple'. These are the modes of progress which open before one who has achieved that stage which allows him to contact the periphery of a Master's Ashram.
He reacts to the vibration, the note or the quality of an Ashram, according to his ray type. The periphery of a Master's sphere of group control is contacted by him and he becomes an accepted disciple in full waking consciousness.
The question of a disciple's ray is of utmost importance when it comes to 'finding' the correct Ashram and working properly within it. A number of disciples, uncertain of their soul ray (yes, it is more than possible) are, as it were, 'barking up the wrong tree'.
Not all accepted disciples know they are accepted disciples. They may suspect it is the case, but true knowledge and, reliable confirmation lacks. Of the five experiences which reveal the possibility of having reached the stage of accepted discipleship, the two higher are most confirmatory (an interview in the Master's Ashram, being the most confirming)
The Master is aware of his presence upon the outer fringe of His consciousness; his fellow disciples are also aware of another point of light within the Ashram, largely because of the effort they have to make to offset the new chela's personality reactions to the new mode of life, to the effects wrought into his consciousness by his penetration into the world of meaning and to the out-surging of his devotion to the Master.
These instructions, we were told, tell us more of the Master's perspective and the perspective of the Ashram than they do of the perspective of the entering disciple.
The type of awareness here discussed belongs to the Master and to the other members of the Ashram. The newly accepted disciple is a disturbance—to the Ashram.
As he enters the Ashram, even if only on its periphery, the following results are likely to emerge, and efforts are made to offset the personality reactions of the newly entering chela as he
reacts to new modes of life.
reacts to the effects that are wrought out in his consciousness by his penetration into the world of meaning.
reacts to this new life through the out-surging of his devotion to the Master.
All of these require balancing to prevent an unacceptable disturbance to the Ashram.
Once again we see the principle at work: advancement in inseparable from initial destabilization.
It becomes the task of more advanced chelas to protect the Master from the violent reactions of the new chela and to stand between Him and the neophyte.
We might say that the Master does not really need protection, but the work He is doing is vital and therefore must remain undisturbed. The Master surely knows how to protect himself, but must not sidetrack His attention in order to deal with matters which other ashramic members can handle.
We are being taught of the necessity of learning how to handle new energies. At first, our response is rather crude, unrefined, even 'violent'.
Some initiate-chela takes him in hand and acts as intermediary. The chela (as I have earlier pointed out) is in touch with the Master when, and only when, the Master so desires and it would be good and helpful to the entire group.
Earlier, in the stage of 'Chela in the Light'a higher disciple in the inner worlds undertook the guidance of the chela. Now it is an 'initiate-chela'who undertakes the guidance of an accepted disciple. We note that for each grade of disciple, there is an appropriate and more experienced guide or intermediary.
Probably, such guidance is well realized by the guided disciple on the inner planes but often poorly remembered in the brain consciousness.
The newly entered chela surely does not have constant access to the Master. This would be against the Law of Economy, and nothing of true value would be served.
Contact occurs only when group-good is involved, and it is the Master who determines the moment.
Knowledge of 'ashramic-realities' will become increasingly important for disciples in the New Age. These matters may seem remote and arcane to some, but before long they will be rules of daily (and nightly) life.
He realises increasingly the nature and note of his Ashram and advances from the periphery into the sphere of influence of the Master and His group;
We learn that to be on the periphery of an Ashram is to be only marginally within the 'sphere of influence of the Master and His group'.
he then begins to participate more and more in the group life and is less and less interested in himself.
This is one of the great tests: just how interested is one in oneself?
As this type of work proceeds, there comes a time when the little self is no more seen.
He becomes, consequently, a more valuable asset in the Ashram and is entrusted with specific duties and tasks for which he is individually responsible to the initiate-chela in charge of him.
The less self-interest, the greater the possibility of being entrusted with specific ashramically-related duties.
We note that he is responsible (in the carrying out of these duties) to the initiate-disciple who has him under supervision. He does not report directly to the Master. The nature of the assignment he receives would not warrant it.
The Master begins to contact him with greater frequency and—because he is becoming decentralised and his own growth and development are of less and less importance to him than service for others—he is permitted to attract the Master's attention when help is needed for the group, and thus becomes a chela on the thread.
We see that in the last several sections of text, Master DK has been conducting a review of the stages of Accepted Discipleship, and now, Chela on the Thread.
The question is repeatedly asked: 'Am I important to myself—my personal self?''Or is the work of the Ashram for humanity of greater importance.'There is no way for the disciple to avoid answering this question before the 'bar of the soul'.
The antahkarana is being rapidly built and the inflow of life from the Spiritual Triad increases slowly and regularly.
In the stage of Chela on the Thread, the antahkarana is being rapidly built.
DK speaks of the 'inflow of life from the Spiritual Triad'. Do we recognize that inflow when it occurs? What are its distinguishing features?
The word 'realization'particularly relates to such inflow.
He has reached a point where, upon the outer plane, he is gathering around him a sphere of influence as a result of his soul radiation, via the personality.
The chela on the thread is gathering his group (perhaps members of his future Ashram).
We note that this gathering occurs not only as a result of soul radiation, but as a result of soul radiation through the personality. The condition of the personality is, therefore, important even to a chela on the thread.
It must be reemphasized that it is unlikely for an individual to become a member of an Ashram unless he or she is connecting outwardly or inwardly to a number of people he/she is serving.
It might be stated that no disciple becomes a chela on the thread until he has many people in the outer world who (on a lower turn of the spiral) are to him what he is to the Master—chelas [page 752] on the thread.
Well, here Master DK says it directly. Why should a Master offer immediate response in an emergency if the disciple is living unto himself alone? Spiritual emergencies involve the life of others in need—not the needs of the disciple, personally considered.
What is the meaning of the word 'many'. Probably, it is deliberately left vague. We might summarize the idea that a chela on the thread is become increasingly influential for good in the outer world.
How will a chela on the thread hold the lower correspondence to the higher thread—for others? Probably every disciple wonders how he should relate to those he is helping—the right way to stay in contact with them and influence them for the good.
In a distorted and frequently unsatisfactory fashion, he is engaged in forming his own group and today this is very often the case. The world is full of struggling disciples, intensely preoccupied with forming organisations, with gathering around them those whom they can help, thus striking a particular note and learning the rudiments (the rudiments, I repeat, my brother) of group work as the Hierarchy seeks to see it carried out.
DK 'tells it like it is'. If we are observant, we shall see the condition exactly as he is describing it.
We cannot expect that these fledgling attempts at gathering a group will be entirely skillful.
The 'gathering disciple' is responding to a certain note and trying to be faithful to that note. He is certainly not an advanced ashramic worker. DK tells that such efforts help with the learning of the 'rudiments of group work'; then He stops to repeat the word 'rudiments'. It is important that we keep a sense of proportion about ourselves, our efforts and those we try to assist.
We might ask ourselves, as we attempt in our own small ways to fulfill the process DK is describing, how much we manage to reflect, in our efforts, the note of the Ashram.
3. He responds powerfully and (from his point of view) quite unexpectedly to the realised vibration of the Master as He functions at the very centre of His group. He has known the Master's vibratory call; he has become aware of the quality of the Ashram which is evoked by the Master. Now he is admitted to the secret place to be found at the very heart of the Ashram and becomes a chela within the aura;
.
We are dealing with the disciple-initiate's heightening response to the Master at the heart of the Ashram.
This third paragraph, marks the approach to the stage of 'Chela within the Aura'.
The term 'unexpectedly'is interesting. The Master is the Archetype of the Ashram and Uranus (the planet of the unexpected) is, among other things, the planet of Archetypes. For the chela who deepening his connection with the heart of the Ashram, the Master is like Uranus.
The approach has been gradual and he has 'earned his way in'.
Even though he has recognized the Master's vibratory call, the fuller energy of the Master still comes as a shock to him.
When we want to understand the nature of the stage called 'Chela within the Aura'the final section in this paragraph is of paramount importance. 'Now he is admitted to the secret place to be found at the very heart of the Ashram and becomes a chela within the aura'.
Well might we ponder on the term 'secret place'and its relation to the heart—within us and within the Ashram.
The aura of any form of life can be defined as the quality of a sphere of radiatory activity.
Let us pause to note an important definition—the quality of a sphere of radiatory activity. The aura, then, is a quality, and radiation, or radiatory activity carries that quality.
Very little is as yet known about auras, and a great deal of nonsense has been written anent the matter.
Again we pause. With the plethora of books about the aura on the market, how many will reflect upon this sobering sentence?
The aura is usually spoken of in terms of colour and of light, due to the nature of the vision of the one who sees and the apparatus of response which is in use.
We learn that the color and light of an aura is related to the perceptive apparatus of the one who is perceiving.
Two words only describe an aura from the point of view of occult knowledge and they are "quality" and "sphere of influence."
DK is telling us that the usual terms used to describe an aura have to do with phenomena.
What the clairvoyant really contacts is an impression which the mind rapidly translates into the symbology of colour, whereas there is no colour present.
'Let the group know, there is no colour, only light, and then let darkness take the place of light, hiding all difference, blotting out all form.'[Rule IX for Applicants]
Something important about the translating power of the mind is here given. We are dealing with a thought which Kant strongly recommended to philosophers—the 'thing in itself'is not perceived. What is perceived is the phenomena presented to the consciousness by the organ of perception—the mind.
Seeing an aura, as it is called, is in reality a state of awareness.
Thus a phenomenon. The aura, per se, is not seen.
That the seer may in all sincerity believe that he has registered a colour, a series of colours, or light, is entirely true in many cases, but what he has really recorded is the quality of a sphere of radiatory activity;
The quality of the sphere as that quality is translated by his mind into the phenomena of color and light, and perhaps sound.
this he does when his own individual sphere of radiatory activity is of the same nature and quality as that contacted.
Master DK is telling us that what we perceive depends upon the quality of our mechanism of perception.
Most seers register the astral range of vibrations of a person or a group and this through the medium of their own astral body.
If the seer is predominantly astral in his consciousness, he will register the astral range of vibrations from a person or group, or translate other types of impressions in astral phenomena.
The impact of a truth or of a mental concept and its recognition is an expression of a similar contact, carried forward this time into the realm of the mind.
It is very interesting how Master DK equates astral-psychic reception with mental reception. Both are forms of reception of quality from a sphere of radiatory activity, but the prevailing bias equates the first with true seeing, while the second is thought by many to be merely the functioning of the mind.
This explains the truth lying behind all so-called "expansions of consciousness" to which the mind of man can respond; [page 753] he registers a constant succession of vibratory impacts, emanating from spheres of activity; these range all the way from the early stage of increasing awareness through the development of the five senses and the three vehicles of contact in the three worlds of human experience to those recognitions which lead a man into the sphere of influence of a Master and later enable him to take what is termed one of the major initiations.
DK is here explaining the modus operandi of 'expansions of consciousness'. It has to do the successive registration of a series of vibratory impacts which are characterized by gradually heightening vibratory frequency.
It takes millions of years to move from the mind-translated interpretation of vibrations relating to the five senses to the interpretation of vibrations relating to the sphere of radiatory influence of a Master.
In this long process we are constantly registering quality and translating that quality to ourselves as a certain kind of perception or impression.
More attention should be given to the condition of the perceiving mechanism. We have a much better chance of understanding that which is perceived if we can understand the nature and limitations of the mechanism by which it is perceived.
These spheres of radiatory activity are ever present even when unregistered and unrecognised.
We are constantly surrounded and pervaded by vibrations which we cannot register and to which we, therefore, cannot respond.
The evolutionary process is one of developing a response apparatus with which to register them; having done so, the next step is to react intelligently to such contacts, thus producing an ever increasing range of awareness which finally constitutes the sum total of consciousness.
Two steps are given in relation to radiatory activity and the spheres ('atoms') from which they emanate:
developing a response apparatus adequate to register such radiations
responding intelligently to the radiations/vibrations once registered
As this is done, consciousness will expand until the stage of 'all knowledge'is reached with respect to the particular ring-pass-not in which the perceiving unit is participating.
I cannot here enlarge upon this theme as it proceeds under the impelling force of evolution.
Evolution, itself, will propel the consciousness towards expansion without that artificial forcing process we call 'initiation'.
I am only here concerned with the fact of a Master's sphere of radiatory activity and its peculiar quality and ray colouring (occultly understood).
The discussion of auras has been entered in order to help us focus on one particular aura—'a Master's sphere of radiatory activity and its peculiar quality and ray coloring (occultly understood)'. DK is not speaking of the phenomenon of colour.
The factor lying behind and thus making possible each of the six stages of discipleship is the existence in the disciple of qualities, radiatory activities and emanatory impulses which correspond to those emanating from some particular Ashram.
What does a disciple possess that attunes him to a particular Ashram and allows for ever-greater intimacy with that Ashram?
qualities
radiatory activities
emanatory impulses
All these are correlated with the qualities, radiatory activities and emanatory impulses of a particular Ashram.
These, when they have evoked a response and drawn the disciple to the periphery of the sphere of activity of such an Ashram, gradually intensify their magnetic, attractive quality; they awaken to still greater potency the same qualities in the disciple, occultly pulling him closer to the central point, which is the focus of all the trained ability and the high-powered spiritual life of the Master at the very heart of the Ashram.
The mechanism of ashramic attraction and the ashramic intensification of disciple's inherent qualities are here discussed.
Magnetically, we are drawn to the sphere of activity of a particular Ashram.
When the periphery has been 'achieved', the Ashram's magnetism has an increasing effect upon the disciple, potentizing those qualities within him which correspond to the qualities which characterize the Ashram.
He is drawn closer and closer to the Master. The central life is the focus of 'all the trained ability and the high-powered spiritual life of the Master at the very heart of the Ashram.'This is an amazingly potent idea.
We move increasingly towards the center of the Ashram as our service demands it. Nothing else will bring us there. Premature prolonged contact with that 'high powered spiritual life'could do us no good and probably much harm. It would certainly do humanity and the Ashram no good. All proceeds according to necessity.
It is at this point that the disciple awakens to the realisation that his three bodies or vehicles—etheric, astral and mental—are only the reflections of the three aspects of the Spiritual Triad and that they can give him the key to his own being and also the capacity to respond to the threefold vibration of the Master, as expressed through His aura.
A specific development at a particular stage of discipleship is indicated. The higher personality is to be substituted for the lower. This is related also to the process of etheric substitution.
The necessary response to the Master's power and trained capacity can only be achieved through the spiritual triad and not through its lower reflection, the personality.
The chela within the aura is an initiate of the third degree and is beginning to respond consciously to the monad. The spiritual triad is the personality of the monad, and as man becomes the monad, the spiritual triad will become, for him, as a personality.
In the beginning what has to happen (via the antahkarana) is that the purified, soul-infused personality must become triadally responsive.
As it stands today for the majority of Ashrams, they are 'in the triad', and as the disciple enters the spiritual triad more fully, allowing that triad to direct his personality expression, he finds himself, increasingly, 'in the Ashram', and, increasingly within the aura of his Master.
The teaching that the personality must be destroyed is a distortion of the truth; his focus of consciousness has to be shifted from the threefold lower nature into that of the Triad and this with the aid of the threefold soul nature.
This little sentence encapsulates all our spiritual work. We do not destroy the instrument (the personality), but rise into its higher correspondence by means of the threefold soul nature. The sequence is clearly given.
The mode of this progressive shifting is response to an ever higher rate of [page 754] vibratory activity.
How do we shift? By responding to vibrations of ever higher frequency—intelligently responding. The response itself is a shift.
Just as soon as there exists, in the consciousness of the disciple, the ability to respond to the quality and the radiation, emanating from an Ashram, he moves forward into that sphere of influence. That in his own aura which is akin to the quality of the Master's aura is trained, intensified and purified. His own radiatory activity is enhanced as the ashramic life plays upon his vehicles until in time he becomes the chela within the aura. In a faint way, his vibration and that of the Master tend to synchronise.
It is that which is within us that determines whether or not we move more deeply into the Ashram.
There are many ways to respond to vibratory impression, but if the disciple/initiate is to move more deeply into the Ashram, there must be the right response to that which the Ashram radiates and emanates.
Then will come the sympathetic strengthening of ashramically related qualities in his own energy system.
The energies of the Ashram and of the Master play upon his vehicles.
When a disciple/initiate is a true chela within the aura, 'his vibration and that of the Master tend to synchronise'.
How would we know whether this was taking place? It certainly depends upon getting to know our Master and His work, not superficially but deeply. And then, even more, it depends upon carrying out that work as the major task of our lives.
I would point out that in this way, the disciple begins to make a significant contribution to the life of the Ashram. Each disciple who penetrates into the aura of the Master through similarity of quality and vibratory activity enriches and intensifies the group with which he is thus affiliated. As time elapses, the Ashram of a Master becomes increasingly potent, magnetic and radiant. Within that aura the initiate-disciple carries forward his work, standing at the radiant centre of the group life and working from thence outwards in service.
The disciple is brought into the Ashram, not as a dependent, but as one who can truly contribute to the strengthening of the Ashram.
So we can ask, 'Is there that within me which can make a real contribution to the life and quality of the Ashram with which I think or know I am affiliated?'
DK is telling us how we learn to work from within the Ashram, 'standing at the radiant centre of the group life and working from thence outwards in service'.
The benefit is mutual and a virtuous circle is created—the disciple-initiate ever strengthening the Ashram which, in turn, strengthens him.
Always we must remember that importance of 'similarity of quality and vibratory activity'if there is to be deep participation in the life of any particular Ashram.
He is ever careful to protect that centre from any quality of his own aura which is not in harmony with the quality of the Master and to keep (as far as may be) outside his own consciousness any thoughts or desires which might disturb the group aura.
A deep responsibility is enjoined upon the one who would be a chela within the aura. There will inevitably be aspects of his aura which do not harmonize with the quality of the Master. These must not be allowed to affect the center of the Ashram (i.e., the Master). We have the responsibility of harmonizing with the will and quality of the Master. A considerable self-knowledge is needed on the part of the disciple if this is to be possible.
If inharmonious thoughts or desires threaten to enter the consciousness of the disciple, what is he to do? He is not to entertain them, but to keep them 'outside'. This will necessitate the capacity to rebuff and deflect.
Thus, a chela within the aura must be extremely vigilant concerning what he admits into his consciousness, for that consciousness is increasingly a part of the Ashram.
Just as we would not go into someone's beautiful new home with muddy shoes, we have to watch with great care the quality of our thoughts and desires for the disruptive dissonance they might contain.
When he is admitted to this stage of discipleship that is his responsibility, and such a privilege is never accorded to him unless he is able so to guard himself and the sphere of influence of which he is now a part.
So we are constantly tested. These will be no admittance to the Ashram (in this more intimate way) unless the Ashram is assured that the disciple-initiate knows how to guard himself from such inharmonious influences.
The guarding is twofold—he guards his own consciousness, and thus guards the sphere of influence which is the Ashram.
You can see, therefore, that the Hierarchy itself is only a great Ashram with a triangle at the centre, composed of the Christ, the Mahachohan and the Manu. Symbolically speaking, this triangle constitutes one radiant centre, for the radiatory activity of each of these Great Lords is such that They are swept into each other's auras in such a way that there is a complete blending and fusing.
This is a potent image—the Hierarchy as an Ashram with a Triangle at the centre—a Triangle which is really 'one radiant center'.
One thinks immediately of the atomic triangle (the physical and astral permanent atoms and mental unit) which eventually demonstrates as one sphere of fire on the eve of the destruction of the causal body.
Whenever we are involved in triangular activity, we must hold before our eye the possibility of the complete blending and fusing here described.
When He promotes the service activity called Triangles, the Tibetan has just such eventualities in mind—a great fusing and blending, responsive to the Triangle within Hierarchy and to the even greater Triangle consisting of the Buddhas of Activity.
Every Ashram radiates some one major quality according to the ray of the Master at the centre; in the same way the Hierarchy radiates the quality of the second divine aspect, just as the all-inclusive Ashram (to which we give the name Shamballa) has the outstanding characteristic of the first aspect, life itself. This is not a quality, but that of which quality is an emanation.
An inescapable fact is given. Every Ashram radiates some major quality—according to the ray of the Master (and according to the quality of the Master, which stands in addition to the ray). The quality of any higher being emerges as the result of experience on many rays.
The ray quality of the entire Hierarchy is the second ray. The outstanding characteristic of Shamballa is the first aspect. Shamballa, emanates (it would seem, because of its relation to the Solar Logos) a blend of the first and second rays.
Something interesting is here said about the first aspect ('life itself)—that it is not a quality.
Quality is an emanation of 'Life'and the first aspect of divinity is that aspect that most embodies that Life—although Life is really something which lies at the heart of the Trinity of Three Aspects.
The analogy may be conceived as follows: Life is as white light; quality is as the spectrum of color.
[page 755]
The Master's aura (which determines the aura of the entire Ashram) has three outstanding radiations as far as the responsiveness of the disciple is concerned:
Another important point—the aura of the Ashram is dependent upon the Master's aura.
There are three outstanding radiations of the Master's aura and they respond to the three energies of the spiritual triad.
Now we are dealing with the qualities of the Master's aura and its radiations from the perspective of the disciple's responsiveness.
The radiation which comes from the higher levels of the mental plane, or from the lowest aspect of the Spiritual Triad. The potency of this radiation and the extent of the sphere of influence will be determined by the extent to which the Master is spiritually in touch with the Mind of God.
A link is made between that aspect of the Master's radiation coming from the lowest levels of the triad, the manasic levels, with the extent to which the Master is in touch with the Mind of God.
We note that the word 'spiritually'is used to describe the Master's contact with the Mind of God.
I do not use the word "consciously" in this connection and when dealing with conditions above egoic levels.
DK tells us why He uses the word 'spiritually'instead of 'consciously'. It is because we are focusing within the spiritual triad and are dealing with conditions 'above' the egoic levels.
It is this particular radiation which evokes a response from the embryonic abstract mind of the disciple when the antahkarana is being built and is the first kind of contact to which the neophyte responds in the later stages of the Probationary Path.
We are given the timing of this first response to the Master's radiation; it occur during the later stages of the Probationary Path and 'when the antahkarana is being built',
If we think carefully about what is being said, we can judge that the antahkarana is 'being built'during the later stages of the Probationary Path. This definitely means that this stage of the Probationary Path is occurring after the first initiation and perhaps even rather closer to the second. But one who treads the Probationary Path is not yet an 'accepted disciple', so, apparently, the antahkarana can be built before one becomes an accepted disciple and, thus, one can begin to respond to the abstract mind of the Master before the stage of 'Accepted Discipleship'is reached.
A direct line of influential approach is made between the Master and the awakening disciple as follows:
a. The manasic permanent atom of the disciple.
b. The knowledge petals of the egoic lotus.
c. The lower concrete mind "held steady in the light."
d. The throat centre.
e. The brain of the disciple upon the physical plane.
It is via this line of descent that the lowest of the Master's triadal radiations may reach and influence the disciple.
We note that although the concrete mind is part of this descent, it has to be 'held steady in the light'. This means that a considerable amount of soul infusion has occurred.
This is all of it necessarily relative but the moment that the disciple has established this line of approach to the Spiritual Triad (even in a small measure) he makes his first response to the aura of the Master.
Here is a really important piece of information. The aura of the Master is not to be contacted on the second and third subplanes of the mental plane. But on the first subplane (where the manasic permanent atom can be found)—there—a contact can be made with the Master's aura—which is different from contacting the Master, Himself.
This tells us that when we are treading the Probationary Path in its later sections, we are, indeed, responding to the aura of the Master, for at that time we have our first contact with the abstract mind via an antahkarana which is being built, but often not consciously built.
The distinction between the aura of the Master and the aura of the Ashram is that the Master's aura is dynamic and the group aura is influential, yet the two together constitute the group aura. When this initial response is made it results eventually in the disciple becoming the chela within the aura.
We are given an important distinction between the aura of the Master and the aura of the Ashram:
The Master's aura is 'dynamic', creating potent results.
The Ashram's aura is influential ('flowing in', as it were, offering a more gradual conditioning.)
We might consider the first as coming under the influence of Uranus and the second under Neptune.
The initial response will, it seems, occur upon the Probationary Path, but eventually, after a number of lives, the disciple becomes a chela within the aura.
The radiation which comes from the plane of buddhi or of the spiritual intuition. This is an expression of the love nature of the Master and is that which enables Him to be in touch with the Heart of God.
We now deal with the second and still deeper radiation emanating from the Master's aura, for the love nature of the Master is necessarily deeper (closer to the central mystery of our solar system) than His mind nature (though all are equally essential).
It might be noted here that these three radiations emanating from a Master and enhanced by the similar, though much less powerful, radiations of the inner members of the Ashram are the [page 756] factors which put the Master and the Ashram in contact with that which is occultly spoken of as the physical Sun, the heart of the Sun and the Central Spiritual Sun.
There is given a comparison between the radiations of the Master and those of the inner members of the Ashram; the latter radiations are similar to the Master's radiations, but 'much less powerful'. We are beginning to grasp an idea of the extraordinary potency of a Master of the Wisdom.
The Ashram and its Master are in touch with the three aspects of the Sun—the physical Sun, the heart of the Sun and the Central Spiritual Sun. This rapport is created via the abstract mind, the buddhic vehicle and the atmic vehicle respectively.
The line along which this vibratory activity of the Master reaches the disciple and draws him finally within the aura is:
a. The buddhic permanent atom, or the intuitional vehicle of the advanced disciple.
b. The love petals of the egoic lotus.
c. The astral body in its highest aspect.
d. The heart centre.
Importantly, we note that an advanced disciple will have an actively functioning intuitional vehicle. What is an advanced disciple? Presumably, an advanced disciple is one who has taken the second initiation.
In this line of descent from buddhi, it is the 'highest aspect'of the astral body that is involved, and this may suggest, in terms of the chakras, that it is the higher of the two solar plexus centers that is involved.
That aspect of the solar plexus center ruled by Neptune is fit to be in the line of descent, but not that part of the solar plexus ruled by Mars. In a more general sense, the entire solar plexus center of the advanced disciple is ruled by Neptune; Martian influences are greatly reduced.
The cultivation of the abstract mind may bring the disciple to the periphery of a Master's ashram, but only the cultivation of the buddhi will allow him to be drawn in (especially, but not exclusively, in relation to a second ray Ashram).
3. The radiation which comes from the atmic level or the will aspect of the Spiritual Triad. This is the emanatory expression of the capacity of the Master to enter into the Council at Shamballa, to register the purpose of God and to work with the Plan, which is the expression, in any given cycle, of the working out of the divine Will. This aspect of the Master's radiatory activity is of so high a nature that only the advanced initiate-chela can register it.
We see that the atmic expression of the Master is high, indeed, and allows him to (in some sense at least) enter the Council at Shamballa, and there register the purpose of God.
It becomes apparent that not all chelas will register this aspect of the Master's radiatory activity. One must be an 'advanced initiate-chela', which may translate as an initiate of the fourth degree (or almost so), for at that degree the will aspect assumes a new potency.
The 'divine Will'may be a term having something to do with the Will of the Solar Logos (for Shamballa reflects that Will).
It is transmitted into the physical consciousness of the disciple along the following lines:
a. The atmic permanent atom or the focus of the spiritual will, the first aspect of the Spiritual Triad.
b. The sacrifice petals of the egoic lotus.
c. The etheric vehicle in its highest aspects.
d. The head centre.
e. The centre at the base of the spine, which is aroused into activity in response to the vibratory radiation of the other four points of transmission.
It is important to realize one of the major functions of the atmic permanent atom. We may at times question the source of spiritual will. Here we are told that the atmic permanent atom is the 'focus of the spiritual will'.
The particulars we might notice in these lines of energy descent can be most revealing.
Just as the line of descent from the buddhic plane passed through the 'astral body in its highest aspects'(perhaps the first two or astral subplanes, or perhaps the first three—reflecting the triad), so it is not all aspects of the etheric body which are involved in the energy transmission from atma finally to the base of the spine. Only the 'etheric vehicle in its highest aspects are involved'. The highest aspects, because the term 'aspects'is plural, has to involve more than one subplane, but it cannot involve four (as then, all of the etheric body would be involved—not just its 'highest aspects'). So either two or three subplanes will be involved—either the atomic and sub-atomic subplanes, or the atomic, subatomic and super-etheric subplanes (again, to reflect the triad). The super-etheric subplane would justifiably be included as, in a way, it corresponds to the atmic plane.
A very strong hint is given concerning the arousal of the center at the base of the spine; it is aroused into activity 'in response to the vibratory radiation of the other four points of transmission—meaning that if the atmic permanent atom, the sacrifice petals, the higher aspects of the etheric vehicle and the head center are not involved, the based of the spine will not be aroused.
Therefore, the hint is strong. If a person knows that he should be working on the arousal of the center at the base of the spine, then imagining the energy transmission as involving the four higher points would be an effective means of pursuing this arousal. But such arousal would be dangerous, and further, the whole truth of the matter cannot be contained in the suggestion above, as the ultimate arousal of that center occurs at the fifth initiation at which time one of the stations in the alignment would be missing—the sacrifice petals, for the egoic lotus would have been destroyed.
You will note from a study of the above how abstruse and difficult it is to put into words the nature of the vibratory activity of the Master. All I can do—in default of your intuitive understanding—is to put into technical and academic terms (thereby crystallising the truth and somewhat distorting it) that which cannot be expressed.
DK has been trying to convey something which is not easily conveyed in words—'the vibratory activity of the Master'.
Yet it is this vibratory activity which the advancing disciple must increasingly register, understand and transmit.
The Master seems to suggest that (at least in relation to this matter) we, as disciples, lack sufficient intuitive understanding for Him to really convey His meaning.
What He is able to give is, therefore, academic, and consequently crystallized and somewhat distorted.
We are attempting to gather a full understanding of what Master DK has expressed, but we must remain cognizant of the thought that what He has been able to express is a limitation upon the truth.
This threefold radiation of the Master, as it expresses His planned activity and sphere of "influential emanation" is that which draws the disciple into His aura—not in this instance [page 757] the aura of the Ashram but of that which makes the ashramic aura possible—the Life of the Master.
What draws the disciple into the aura of the Master? We are told that it is the 'threefold emanation'from the triadal aspects of the Master.
We are not here speaking of the process by which the disciple is drawn into the aura of the Ashram, but of the process which draws him towards the central Life of the Ashram and into the aura of the Master.
The practical aspect of all this is that one must develop one's responsiveness to the spiritual triad in order to be drawn into the aura of the Master. The building and right utilization of the antahkarana is the way into the Ashram and into increasingly intimate contact with the Master, Himself.
One interesting fact might here be given. The moment when an initiate-chela has intensified his vibration so that it is identical with that of the Master and can hold that rate of vibration as his normal radiatory quality, then he himself becomes a Master.
There are many ways to think about becoming a Master, about how it is done. Here we are given the method from the perspective of vibration.
We have to achieve a vibration identical to that of the Master and 'hold that rate of vibration'as our 'normal radiatory quality'. One who can do this has become a Master.
From the practical perspective we have to learn to register increasingly high vibrations and sustain the vibrations registered. As we all know, this is not easy and is the cause of so many disappointments as disciples assess their lives.
In every Ashram, there is always at a given moment some one disciple who is being trained to take the Master's place eventually, thereby releasing Him for higher and more important work. As you know, I was the senior disciple of the Master K.H. and when I became a Master, I released Him for higher work and my place in His group was taken by another disciple on the second ray;
Is there reason to believe that this other disciple was AAB? One could ponder upon it as a possibility, but it may be that AAB was not sufficiently developed to do this. She is now, however, a senior disciple in the Ashram of Master KH.
The term 'senior disciple'is important and interesting. DK tells us that He was the senior disciple in Master KH's Ashram before He, Himself, became a Master.
We should remain alert to the distinction between a senior disciple and the senior disciple.
The principle calling for the training of those who aspire to facilitate the release of the one who trains is important. Each of us will have to deal with a reflection of this principle. This is not only true of Masters and those in Ashrams, but of people in business and politics, for instance. One seeks to train one's successor (s).
two disciples are needed to bring about the complete liberation of a Master from all ashramic work and I was the first of the two chosen to do this. The other has not yet made the grade.
Again, could this be AAB (especially at the time this was written)?
We must also ask ourselves, when a Master becomes a Chohan, is He released from all ashramic work? In a way, one would think not, because a Chohan is in charge of an entire Ray Ashram—not just a smaller Ashram within the larger grouping. However, much depends on what is meant by 'ashramic work'.
The term 'making the grade'means to measure up to a necessary vibratory level, and thus involves the idea of measuring frequencies. This phrase, thus, has its occult interpretations as well as interpretations which are reflections in the normal world of daily affairs.
When this process of identification takes place, a moving forward of every member in the entire Ashram becomes possible, e'en though it seldom happens.
We are reminded that we are speaking of a process of identification by means of which an initiate becomes a Master.
DK is telling us that becoming a Master is not so common. Perhaps it will be more common (and more necessary) in the not too distant future.
Symbolically speaking, it might be described as a potent expanding impulse which widens the circle of the Ashram so that higher levels can be touched and lower spheres of influence can be included.
Every achievement of a member of an Ashram strengthens that Ashram. The supreme achievement of becoming a Master affects the Ashram powerfully; its higher and lower reaches are extended.
It is well to notice that when an initiate achieves greater vibratory elevation, He is also equipped to serve more powerfully in lower vibratory levels. This is another perspective on the Word of Power: 'The Highest and the Lowest Meet'.
Some day, it will be all "realised Hierarchy" for the Hierarchy is but a state of consciousness with the life aspect, Shamballa, at the centre, and the circle of humanity constituting the emanating factor, the radiatory influence or the aura, whereby the other kingdoms in nature are evoked into responsive activity.
A great synthetic statement is here offered.
When Hierarchy is contrasted with Shamballa and humanity, it occupies the second place. But Hierarchy can be conceived in broader terms, and all three can be seen as one divine hierarchical process.
The perspective on humanity is interesting: it will become the emanating factor and radiatory influence, or the aura whereby the lower kingdoms of nature are evoked.
This tells us that the aura (like humanity) is related to the third or expressive aspect.
This is a broad and general picture of this stage of discipleship as I have attempted to convey its individual implications and its more esoteric group results. More I may not say, nor can I enlarge upon the process whereby a chela within the aura can at will and for the meeting of some urgent need confer with the Master in the Ashram.
There are techniques for a chela on the thread to contact his Master, and higher techniques whereby a chela within the aura may set up a conference with the Master of the Ashram. Master DK has told us that when we are chelas on the thread we will be given the appropriate technique; when we have measured up to the grade of chela within the aura, we may presume that the appropriate technique will also be conferred.
One thing only can I tell you. The Master always has three disciples who are His closest cooperators and intermediaries. They have emerged "into His consciousness," as it is called, in response to the radiatory activity of His threefold spiritual nature. They work very closely with Him and watch over the other disciples in the group [page 758] according to their need, their ray and their point of development.
While it takes two disciples to release a Master from ashramic duties, there are three disciples who are especially close to the Master.
How do they assume the position of the Master's closest cooperators and intermediaries? They have responded so completely to 'the radiatory activity of His threefold spiritual nature (i.e., triadal nature), that they have 'emerged into His consciousness'. Obviously this cannot be forced. It is a question of the deepest attunement with the Master and His purposes.
You will remember in this connection how even the Christ had three disciples who were closer to Him than the other nine. This is ever true.
We are dealing with a twelvefold division, and perhaps the numbers three and nine are particularly important in the functioning of an Ashram. There is a special figure which may suggest the configuration of an Ashram; it consists of a central triangle surrounded by three triangles each of which shares a vertex of the central triangle. It consists, therefore, of four triangles and nine points, but three of the points are 'repeated', thus making the twelve.
DK tells us that this numerical division is 'ever true', and thus, an important hint is given.
In the Biblical story anent the Christ, you have—among other things—conveyed a picture of an Ashram as technically constituted and of the Hierarchy as it essentially exists. There were the three disciples, beloved and close; then the nine, who completed the inner Ashram. Next came the seventy who were symbolic of the Ashram as a whole and, finally, the five hundred who typified those upon the Probationary Path who were under supervision by the Master, but not by the three, the nine and the seventy until the time comes to admit them to the Path of Accepted Discipleship.
This is a remarkable section concerning the functioning of an Ashram. Christ and His twelve disciples out-pictured for us the workings of a hierarchical Ashram.
The numbers given are, it seems, partially literal and partially symbolical.
When we look at the structure of the egoic lotus, we see the jewel in the lotus as the Christ; the three beloved disciples are symbolized by the synthesizing petals; and the remaining nine who were also close to the Master, by the three tiers of three petals each—the nine.
The number seventy symbolically completes the Ashram as a whole. This number has a cross reference to the middle number in the symbolical 777 incarnations experienced by the human Jiva—700 + 70 + 7.
The number seven suggests training for initiation.
The number five, which is related to the five hundred, suggests mental training, and is also the number most associated with the cycles of the second ray (under which all probationary disciples come).
It is interesting that the Master supervises the five hundred but that the members of the Ashram do not—until these five hundred become accepted disciples.
In the greatest Ashram of all, Sanat Kumara has the same sequence of relationships among the great Beings Who form His group of active workers. Bear in mind, however, that these figures are symbolic and not factual.
DK points to the symbolical nature of the numbers given. We are told, however, that the three surrounding the Master are actually and factually three. Every point has its triangle and every triangle its central point.
The number three has a factual meaning in relation to Sanat Kumara and the three Buddhas of Activity.
DK says that the same 'sequence of relationships'is also found in Shamballa.
By that He may mean a sequence which is divided into—
Those who are very close—the three intimate ones.
Those who are close
Those who are 'accepted'(in this instance, as members of Shamballa)
Those who are in training (i.e., on probation) for acceptance.
Whatever the actual numbers may be, they are not given.
The number of disciples in an Ashram varies constantly, but always there are the three who are responsible to the Master for all ashramic activity, who are in His closest councils and who carry out His plans. The chain of Hierarchy is great and immutable and the sequences unalterable.
DK gives us a realistic picture of the numbers of disciples in an Ashram: the number varies constantly, but the three remain constant.
The three are in a Master's 'closest councils'and carry out His plans.
We can see this when thinking of the 'Council Chamber in Shamballa'. The three Buddhas of Activity are in Sanat Kumara's 'closest councils'.
In considering the theme of the chela within the Master's aura, we have seen that the true pledged disciple who has reached the stage of being an accepted disciple passes from point to point within the circumference of a Master's sphere of influence until he reaches a period wherein he consciously "knows" his Master's aura. Now that, my brothers, is a perfectly meaningless phrase, but it is technically and esoterically correct. I will paraphrase its significance for you in an endeavour to give you some of the vital implications.
Here is offered a brief recapitulation of the entire process—the manner in which a pledged disciple becomes an accepted disciple and eventually comes to the point when he 'knows'his Master's aura.
In this, DK has given us a piece of technical occultism. We must ponder on the term 'know'.
Below is Master DK's discussion of the meaning of knowing the Master's aura.
1. He is aware not only of the Master, but of what is in the Master's mind. That means that he is telepathically en rapport with his Master.
2. He is consciously past all inward discussion of what the Master wants him to do. He knows the part which he has to play.
3. He responds sensitively to the Master's aura not only upon the inner planes of life and in the Ashram proper, [page 759] but also with his physical brain. He moves within the aura in his daily physical plane life. This process necessarily falls into five stages:
We can see that the disciple who 'knows'His Master's aura is undeflectable. He knows the Master's thought and wishes. He know what the Master would have him do, and remains sensitive to the aura not only on the inner planes but in his brain consciousness on the physical plane. He does not stray from this auric contact.
DK elaborates the stages of this development.
a. He is telepathically en rapport. His mind and his brain respond to the Master's mind.
In the type of telepathy achieved, we note there is no mention of the Master's brain because the physical 'appearance' of the Master is not that which is of greatest consequence (and may be an intermittent appearance in any case, according to when a Mayavirupa is used).
b. He is, therefore, mentally aware of the content of the Master's mind. This affects his life and service and his mind constantly formulates the telepathic impressions into organised formulas which are then available for directive processes.
The thinking process of such a chela is under the direct impression of the Master. He is thinking, to the best of his ability, as the Master would think (in his own particular circumstances)
c. Being, at this stage, relatively free from glamour, he is able to respond from the angle of sensitivity and feeling and consequently able to bring through the Master's plans (his share of them) on to the astral plane.
The chela still has an astral body, but is relatively free from glamor. A chela within the aura must be an initiate of the third degree. This means that a third degree initiate may still have some glamorous responses.
We see that an astral body is an important medium of contact even for an initiate. The majority of people have to be contacted via the astral body, and so it cannot be ineffective in the life of the initiate. The Master does also have plans to the astral plane, not only the physical.
d. Etherically, he can begin to work with and use the ashramic force which his Master and his soul can make available to him to use upon the physical plane. He becomes what is called a "projector of force" and can then produce results upon the physical plane.
The emphasis is laid on the etheric body. There is a direct connection between the Ashram (found within the cosmic ethers) and the microcosmic ethers of the chela.
The results to be produced are in line with ashramic intent. These results may have a certain magical content as they will have the force of the Ashram behind them.
We note here, that the term 'soul'is used. The 'soul'as well as the Ashram makes 'ashramic force'available to him. Is this the force of the Solar Angel, or the triadal force of the disciple himself?
e. His brain becomes consciously aware of the simultaneity of the above four processes so that he passes into a new phase of conscious discipleship. Through his own soul and the Master's sphere of influence the Plan lies open before him. I would point out that this is not only a higher stage of discipleship but presupposes initiate understanding.
We are told directly that a chela in the aura must be an initiate (i.e., one with 'initiate understanding').
It is clear from the use of the word 'simultaneity'(and from the number four) that such a chela is intuitively responsive. The four processes mentioned above will function together and because of their simultaneous functioning a 'new phase of conscious discipleship'opens up before him.
The chela within the aura has the nature of the Plan open to him to a far greater degree than will be possible during the earlier stages of discipleship.
The neophyte knows that the goal of the occultist is to work with forces. He fails, however, to recognise that this may not be consciously done until—
That we, as disciples, may intend to work with forces is no guarantee that we will succeed immediately. It would seem that a long apprenticeship is required.
1. He has for a long time been simply a channel. I would have you reflect on that thought. The attainment of the capacity to be a pure channel and an unimpeded distributor is the first goal and it takes a long time. The force usually dispensed by a disciple, until the channel stage is automatic and established, is normally coloured by personality distinctiveness (even if a high grade personality). [page 760] The time has to come when the disciple can, at will, distribute the ashramic and group-soul energy in their pure state.
The term 'pure channel'is here used, expressing one of important requirements set before a disciple if he is to be able to 'work with forces'.
There is, therefore, such a thing as a 'channel stage'of discipleship, but it has little to do with the kind of impure and distorted 'channeling' that is presently in vogue.
DK is realistic about the mode of force distribution possible to most disciples. Usually, 'personality distinctiveness'colors the distribution of energy originating in the Ashram.
We can understand how much selflessness and decentralization is required of one who would channel ashramic and 'group-soul energy in their pure state'. He, as a personality, must 'get out of the way' of the energy to be distributed.
The Ashram must become the focus of life, and all thought of the personality (except as an instrument of distribution) be put aside.
2. He has, therefore, to distribute energy and not force. There is much confusion in the minds of many disciples upon this matter. Until a man is an initiate of high degree, he seldom dispenses energy. He works with forces and they concern the three worlds. It has been said (esoterically) that "when the disciple can distribute the four forces and make their seven notes heard, each note of the seven having a fourfold expression, he is not able to work with energy. When he works with energy, he works with seven and not with twenty-eight." Reflect upon this. I would add that the twenty-eight belong to the seven and when the disciple works with seven, he normally and automatically releases the twenty-eight, working under the impression of the seven ray qualities.
The paragraph immediately above is very occult in its implications.
Probably we all have some experience pondering the distinction between energy and force.
In the paragraph immediately preceding the one above, DK tells us that the disciple must learn to work with forces. Here we are told that that which he must distribute is 'energy and not force'.
It is interesting to read that only 'an initiate of high degree'(usually) dispenses energy. Such an initiate must be an arhat or, even more likely, a Master.
May we say that an 'initiate of high degree'is equivalent to an 'advanced initiate chela'?
The usual disciple usually works with forces related to the three worlds. He does not yet work consciously within the world of souls.
The following occult sentence given must be pondered seriously and is not easy of penetration.
'…when the disciple can distribute the four forces and make their seven notes heard, each note of the seven having a fourfold expression, he is not able to work with energy. When he works with energy, he works with seven and not with twenty-eight.'We might ask, what are the 'four forces'? It would seem that they relate to the personality nature of the disciple. One of the numbers associated with personality is twenty-eight, and personality cycles occur in fours and sevens.
We can conceive of the 'seven'as related to the seven rays that may be expressed by the personality.
It may be that some consideration of the subplanes must enter if we are to arrive at the meaning of this ancient statement.
We have four forces, seven notes and a fourfold expression of each of the seven notes.
The number 'four'(in this context) would seem to be related to the square rather than to the four higher ethers. As well, the 'lower quaternary'of the human being is suggested.
There is, we see, greater complexity in the process of the one who cannot yet work with energy.
The 'seven'with which the high initiate works (the one capable of dispensing energy) may be the seven related to the Seven Ashrams, and not to the personality equipment of the initiate—even the individual soul ray.
We have been speaking of the individual coloring placed upon ashramic energy, and the ancient statement given above seems to suggest how one may transcend 'personality distinctiveness'in the expression of energy.
3. He has to learn the uses of distinction and of synthesis. Herein lies a potent occult hint of special use to workers.
DK gives a potent occult hint to those who would succeed in the task of dispensing energy.
Both the factors of 'distinction'and 'synthesis'are necessary to the one who would dispense energies and work with forces.
The worker in synthesis is consistently aware of wholeness; the capacity to recognize and utilize distinction is, however, present.
The worker who would dispense energy to the three worlds must, however, know the distinctions between energies and how they may be applied.
For the initiate, synthesis is not an 'unarticulated synthesis'. Further, when the distinctions between things are known and utilized, it does not mean that the sense of synthesis is violated.
All this is another way of saying that the initiate can 'contain'the One and the Many.
4. He is aware of the dangers incident to the untrained neophyte endeavouring to distribute forces, to direct so-called energies in a specific and particular direction. He realises his goal is to be a channel for a long time through purity of life, correct orientation, and non-criticism. This correct orientation involves a paradox with which all disciples must wrestle, i.e., to be oriented to the soul, and, consequently, to the Ashram and to be oriented at the same time to humanity. Only disciples close to the Master's heart (technically understood) and, therefore, consciously aware of His aura have the right—I had almost said privilege—to direct force in specific directions. When their status is not that, their task is to act as channels for the distribution of energy in a general and universal but not in a specific manner.
The method of becoming a proper channel is given. The requirements are
purity of life
correct orientation
non-criticism
Obviously, the channel cannot be clogged with impurities, i.e., with forces that are antithetical to the group-soul and to the ashramic energies which are to be transmitted to the world.
Also, without correct orientation, that which would be received would be of a lower quality. If the orientation is only towards the world and the personality, that which will be received will be of the world and personality.
It is also clear that an attitude of criticism would destroy the coherent energies emanating from the higher worlds. Criticism divides this from that and militates against harmonious coherency.
DK discusses the necessary dual orientation to be achieved by the disciple who would learn to dispense energy and not merely force. The orientation must be to both the Ashram and to humanity. DK calls this dual orientation a 'paradox'. Perhaps it will only remain paradoxical to those who do not realize (in the heart) that the Ashram is thoroughly invested in achieving the welfare of humanity.
The paradox may also be resolved by those who become expressions of the energy of Love.
We learn the important fact that soul-orientation is equivalent to ashramic-orientation.
DK speaks of the next Stage of Discipleship—the chela who is 'close to the Master's heart'(technically understood). Such a disciple will be consciously aware of the Master's aura.
The wielding and directing of forces is not to be lightly undertaken. It is a 'right', almost a 'privilege'.
It is obvious that unless a disciple is a pure channel, that which he directs will not be pure.
The chela within the aura is actually a director of force. Most disciples do not know how to do this, but they can consecrate the mind to the creation of useful thought. 'The energy of thought is for the good of all and the furtherance of the Plan of God…'
We are told that the distribution of energy in a general and universal way is that which is to be cultivated.
All this amounts to saying that the lower ego is no true distributor of spiritual energy. With the lower ego in control, such 'distribution' could not help but end in distortion.
A Master and, to a far higher extent, the Christ, suffers far more from those in His Own household than from those in the outer world; His work is more impeded by the advanced aspirants than by the intelligent thinkers. Bear this in mind at this time. It was not the cruelty of the outer world of men which [page 761] caused the depths of sorrow to the Christ when on earth; it was His Own disciples, plus the massed sorrow—spread over the entire cycle of life, past, present and future—of humanity.
Why does Master DK mention, at this point, the sufferings of the Master and the Christ over the actions of the 'advanced aspirants'?
Can it be that we are being reminded of the great responsibility we bear when we attempt to work with energy and force? Can it be that when we work incorrectly with energy and force, the results of our mistakes and ignorance is felt acutely by the Master and is a cause to Him of suffering?
The Master is intimately related to His disciples; hence, the great responsibility which falls to disciples. They can cause damage to the outworking of the Plan.
When we read the paragraph above, we are reminded of the 'fellowship of Christ's sufferings'. It is these 'sufferings'in which we must learn to participate; of these sufferings we, as disciples, are not to be the cause.
We are also reminded that the Christ is acutely aware of the 'massed sorrow'of humanity—not only in the present time, but of sorrow past, present and to come.
The realization of such sorrow could not be borne by the average disciple; however, he is spared by the fact that he would be incapable of registering it.
Disciples gravitate into world groups and many of them are doing far more efficient work than those gathered together into esoteric groups. The advanced accepted disciple has always his own group which he gathers around him for active and creative work. I would remind you of this. The gauge of a disciple's capacity lies in his influence—through pen, word of mouth, and personal influence—upon other people.
DK makes a distinction between 'world groups'(which provide a home to many disciples) and 'esoteric groups'(which, it seems, can be home to those who are not even disciples). A little thought will reveal that among those gathered into esoteric groups, many may simply be ambitious aspirants.
The Tibetan reminds us that a true disciple (i.e., the 'advanced accepted disciple') is effective in the world. Disciples 'always'gather a group or groups around them, and the kind of work which is to be done is both 'active'and 'creative'. This means that such groups must utilize the third aspect of divinity for expression; activity and creativity pertain to the third aspect.
We note the many ways in which a disciple may be of influence—the pen, word of mouth and personal influence. All these methods are important and, as well, influence itself is important. We cannot imagine that the Masters are incognizant of disciple's influence. Such influence is the 'gauge of a disciple's capacity'and thus, in general, of his usefulness to the Ashram.
Under the Law of Correspondence, there is ever a numerical relation with established numerical entities. The six stages of discipleship are naturally related to the six schools of Indian philosophy which were in reality the six "seed schools" for all philosophical surmise and work. There are not six types of Ashrams corresponding to the six stages of discipleship because there are seven Ashrams (one for each ray type) and all the six stages of discipleship are related to all the Ashrams and all the seven ray types express (at some stage of their unfoldment upon the Path of Discipleship) these six steps towards the centre.
DK makes some clear distinctions setting forth the place of the six stages of discipleship in relation to the six schools of Indian philosophy, and also in relation to the Ashrams. He is proposing a legitimate correspondence between the six stages and the six schools, and warning us against attempting to correlate the six stages with types of Ashrams.
To think of the Six Stages of Discipleship as representative of the 'six steps towards the centre'is a most clear conception.
The Six Schools of Indian Philosophy are as follows (TCF 285):
The school of Logic—Proof of right perception.
The atomic school—System of particular. Elements. Alchemy and chemistry.
The Sankhya school. System of numbers. The materialistic school. The theory of the seven states of matter or prakriti.
The school of Yoga…Union. The rule of daily life. Mysticism.
The school of Ceremonial Religion…Ritual. Worship of the devas or Gods.
The Vedanta school…Has to do with non-duality. Deals with the relation of Atma in man to the Logos.
The Gnosis or hidden knowledge is the same as Atma Vidya, or Theosophy, and includes the other six.
Connections between these six schools and the rays or combinations of rays is, perhaps, more easily seen. Without dogmatizing, it can be seen that—
The School of Logic is related particularly to the third ray, with some admixture of the fifth.
The Atomic School is closely related to the fifth ray and somewhat to the seventh.
The Sankhya School is related to the third ray and the seventh.
The School of Yoga to the sixth ray (though Yogas on all the rays can be identified). Perhaps the fourth ray can be considered the ray most related to the necessity for joining the Pairs of Opposites.
The School of Ceremonial Religion is closely related to the seventh ray, with an admixture of the sixth and second rays.
The Vedanta School has a direct connection with the non-dualistic first ray.
The seventh School in which the Atma Vidya is approached, may be seen as related to the synthetic second ray.
When it comes to aligning the Six Stages of Discipleship with the Six Schools, again, there is no easy one-to-one relationship, as each of these schools is capable of offering an advanced approach to the Central Mystery.
Perhaps the first three schools (Logic, Atomic, and Sankhya) with the possible addition of aspects of the fifth school (Ceremonial Religion) could be related to the earlier stages of the six.
This would leave the School of Yoga, the Vedanta School and definitely the School of Gnosis to the later degrees
When considering the last few Stages of Discipleship we could proceed as follows:
The invocative School of Ceremonial Religion could be aligned with the stage of Chela on the Thread
The Vedanta School could be aligned with stage of Chela within the Aura (as oneness with the Master's aura is achieved).
We might assign the stage of 'Chela in the Heart'to the School of Yoga, though, really, all the Six Stages of Discipleship represent different phases of union or Yoga.
Master DK mentions a final stage called the 'Blending of the Lights', about which He says practically nothing. There is also a seventh School of Indian Philosophy which is a union of all the preceding six—the 'Gnosis', or Atma Vidya. It is easy to see the stage of the 'Blending of the Lights'as related to this seventh stage.
The centres, as used by the disciple in his unfolding progress, are dependent upon the ray type to a great extent but it is not my intention to take up this subject of the centres in this series of instructions. I shall be dealing with the subject at some length in the final part of A Treatise on the Seven Rays.
We note that Master DK wisely chooses when to explore a subject. If we consider the voluminous information offered throughout His books, a great deal of information can be gleaned about the use of various centres in the process of spiritual unfoldment.
I would like, however, to make clear at this point that the Master never uses a disciple's centres as distributing agencies for force.
In saying this, Master DK counters a prevailing misconception based upon the average disciple's self-centeredness.
In the last analysis, the centres are (when functioning correctly) reservoirs of force and distributors of energy, coloured by specific quality and of a certain note, vibration, and strength.
This is an excellent definition of the chakras—'reservoirs of force'and 'distributors of energy'. The 'holding power' of the centres is, perhaps, not sufficiently emphasized, while their receiving and distributing functions are much emphasized.
On the final stages of the Path of Discipleship, they are entirely controlled by the soul, via the head centre, but it should be borne in mind that after the fourth initiation and the disappearance of the causal body, there is no form aspect or vehicle which can hold the disciple a prisoner or any way limited.
Before the final stages of the Path of Discipleship, the centres may be controlled by the personality, and the control by the head center is very incomplete. The spiritual will of the disciple is as yet undeveloped.
There is an implication here that the 'final stages of the Path of Discipleship'may take the disciple beyond the fourth initiation, though, technically, such a chelas is more often called an initiate than a disciple.
If after the fourth initiation the chela no longer is using a physical body, other centres of distribution will necessary be used.
After the third initiation, the lower centres have no control whatsoever over the outer mechanism of response;
Here is another hint by which disciples may gauge whether or not they have achieved the third initiation or are approaching this degree. At this degree, the ancient domination of the personality is broken.
By the lower centers are meant those below the diaphragm. We note the total lack of control by such centers; they have 'no control whatsoever'. [Italics, MDR]
from [page 762] the standpoint of the highest occult training and when the disciple is in the Ashram itself, the centres are viewed as simply channels for energy. Until the time of the third initiation, they assume temporary importance in the training process because it is through them that the disciple learns the nature of energy, its distinction from force and the methods of distribution—the latter being one of the last stages in the training process.
The value of the chakras in relation to the training process is here given. Through them the disciple—
learns the nature of energy,
learns the nature of energy and to distinguish energy from force
learns the methods of distributing force.
Again we learn that the distribution of force is not the disciple's immediate concern, as first he must have proven himself a reliable and selfless channel for ashramic energy.
The constitution of the ego, or Soul, is the factor of paramount importance to the Master in the task of training the disciple for hierarchical work. This necessarily involves the three higher centres (head, heart and throat). It is with the so-called egoic lotus that He is concerned and this is a point which the disciple is very apt to forget.
An important reminder is here given. That part of the chela's mechanism with which the Master is most concerned is the egoic lotus, and thus, necessarily, with the higher centers—the head, heart and throat, which can be seen, respectively, as related to the sacrifice, love and knowledge petals.
We note that in this section DK does not capitalize the word 'ego', though He certainly does not mean the lower ego. As for the term, 'Soul', He is not referring to the Solar Angel, for of the constitution of such a being we are told very little, whereas of the constitution of the egoic lotus we are told much.
We note that the egoic lotus is 'so called', meaning, perhaps, that this appellation is not completely appropriate.
What we can gather from the foregoing is that the Master views us in terms of the development and dynamics of our egoic lotus and not, primarily, in relation to our chakra system (which is reflexively related to the egoic lotus).
The soul is preoccupied with its own life; the details of the personality life (its inadequate expression or shadow in the three worlds) simply make no impact whatsoever upon the soul consciousness.
Here the term 'soul'is not capitalized, and yet it is quite clear that the Solar Angel is meant.
The term 'soul'can be variously defined. There is also a part of the 'monad-in-extension' which, when, focussed within the causal body (and thus cooperating with the Solar-Angel-in-extension') can be called the 'soul', and when focussed upon the fourth subplane of the mental plane can be called personality.
As the violence of the personality life grows, the soul which has been increasingly the recipient of the best the aspiring personality has to offer and which has been slowly turning its attention towards the mind of the personality, becomes also aware of an opposing factor to true soul expression upon the outer periphery of life.
The factor of 'violence'is ruled by Mars, and it is the effect of this planet which causes that disturbance of which the soul (as Solar Angel) becomes gradually aware.
The violence grows as the personality grows in power, but not necessarily in correct orientation. The personality, after all, becomes a powerful center intent on its own purposes.
We note that when the soul/Solar Angel turns its attention towards the personality it is towards the mind of that personality, which is, vibrationally closest to the vibration of the causal body (the dimension in which the soul/Solar Angel has invested itself). We note that the 'turning'is slow—a gradual process.
The violence reveals an opposition to the soul/Solar Angel's intended expression.
Then the battle of the higher pairs of opposites begins—the battle between soul and personality, consciously waged on both sides. That is the point to have in mind.
We note that soul and personality do not always conflict, but that there come certain developmental stages in which such contention can be expected.
It is most interesting to consider that this battle is 'consciously waged on both sides'. [Italics, MDR] The personality 'knows' that is fighting against a superior force, and the soul/Solar Angel is focussed on overcoming the resistance put up by the battling personality.
This conflict culminates, prior to each of the first three initiations, in the confronting of the two opponents; the Dweller on the Threshold (of initiation, my brother) and the Angel of the Presence stand face to face.
We note that different phases of the battle occur before each of the first three initiations.
Even though it is elsewhere said that the disciple catches the 'first glimpse'of the Dweller on the Threshold at the third initiation [GWP, 103], this section suggests that the Dweller is encountered prior to this point—though certainly not in its entirety.
DK emphasizes the importance of the Dweller in relation to initiation. The Dweller has a function in revealing that which must be overcome as progressive initiations become possible.
But with that battle, we are not here concerned. We are occupied with the theme of the response to hierarchical energy as embodied in the Master's aura and from thence transmitted to the disciple. The channel or channels of direction (there are three of them) might be expressed thus:
The subject which Master DK does not enter is much discussed in the book Glamor a World Problem and in Esoteric Psychology II.
Instead He focuses on lines of energy descent upon which we will analyze.
I. The Hierarchy.
1. The Master.
2. The Ashram.
3. The soul of the disciple.
II. Humanity.
1. The disciple.
[page 763]
2. The antahkarana.
3. The three higher centres.
These are two energy descents considered in general. Importantly, we note that the energy descent from Hierarchy does not immediately involve the chakras of the disciple, but ends in the soul.
Interestingly, when considering the energy descent which relates to Humanity, the three higher centres (probably meaning the head, heart and throat of a human being) are involved.
The term 'disciple'here means the individual, microcosmic man who is capable of using the antahkarana. The term, in this case, does not apply to those who have not built the rainbow bridge.
This is the broad and general process, reaching from the universal (as far as the individual disciple is concerned), to the particular, i.e., the disciple in a physical body.
In this context, that which is 'universal'is the Hierarchy and even Humanity (which serves as a much greater context of which the individual is a corporate part).
The detail of the descent of energy or of the process of spiritual inspiration (both these phrases pictorially present the concept of response to the Master's aura) might be put as follows:
We are given an equivalence between the 'descent of energy'and 'spiritual inspiration'. This descent and inspiration results as a response to the 'Master's aura'.
In the study of these progressions, we must not lose sight of the fact that we are studying the stage of 'Chela within the Aura', and the energy dynamics of such a stage.
The value of such tabulations will emerge when we follow specific meditation processes.
1. The Master's aura.
This is the origin of descent. The Master's aura is a corporate aspect of the aura of the Spiritual Hierarchy.
2. The egoic lotus or soul body.
The 'soul body'is, we remind ourselves, not the soul (which is consciousness, per se).
We do note that ashramic energy flows through the soul body, however. That which comes via the soul body is not only that which has been accumulated by the man himself.
Of course another line of descent for ashramic energy is the antahkarana itself.
There is on the mental plane an effective triangle between the manasic permanent atom, the jewel in the lotus of the soul body and the mental unit. It seems important to note that ashramic energy can reach the disciple functioning in the personality (which the mental unit comes to represent) from either the manasic permanent atom (representing the spiritual triad) or from the jewel in the lotus being the foremost representation of the energy of the causal body.
3. The inflow of ashramic energy, via
a. The sacrifice petals or the will aspect.
b. The love petals or the love-wisdom aspect.
c. The knowledge petals or the mind aspect.
This process will be affected by the ray type of the disciple.
In what manner will this effect occur? Probably, according to the triadal emphasis (which arises principally from the monadic type and which conditions the egoic lotus) so the mode of energy descent involving the egoic lotus will occur.
It may be presumed that different petals (and even different tiers) within the egoic lotus will be more or less responsive according the triadal emphasis.
4. The response from the disciple upon the physical plane and the receptivity of his centres to the activity engendered by the soul, under impression by the Master would be as follows:
The following particulars are of great value in visualizing the descent of spiritual energy.
a. The sacrifice petals would transmit energy to the head centre, via the sacrifice petals (three of them) to be found in the ring of petals immediately around the "Jewel in the Lotus"; from thence to the sacrifice petal in the three love petals and in the three knowledge petals. You, therefore, have five transmitting points of will-energy.
We note that the 'Jewel in the Lotus'seems to include the three synthesizing petals, for the sacrifice petals are here said to be immediately around the 'Jewel'and, usually, it is the synthesis petals which are pictured as immediately surrounding the 'Jewel'.
The fivefold transmission is of vital importance—the number five correlating directly with the fifth plane on which the egoic lotus is found, as well as with the Fifth Creative Hierarchy inspired by Venus and remotely by Sirius (in relation to both of which the number five is also paramount).
b. The love petals similarly transmit love-energy to the heart centre, via the love petals, again five in all.
c. The knowledge petals transmit energy, the energy of intelligent activity, to the throat centre, again in the same manner, via the five knowledge petals.
The trinity involved is head, heart and throat. We note that even though chelas within the aura have initiate understanding (and are thus, for practical purposes, initiate), the knowledge petals are still of importance. This is said because there is in the Teaching reference to the disintegration of the knowledge petals beginning at the third initiation.
This process going on in the egoic vehicle and registered by the disciple upon the physical plane, produces eventually what could be called a "potent centre of invocation." This [page 764] invoking centre evokes response from the Spiritual Triad so that eventually you have:
The energy descent given by the Tibetan creates in the disciple the power of invocation. He becomes a 'potent centre of invocation'capable of communing with the spiritual triad.
I. The Spiritual Triad, the custodian of monadic energy.
While the spiritual triad is the 'custodian of monadic energy'its relation to the soul is definite (for the permanent atoms of the spiritual triad are colored by the same ray as that which qualifies the egoic lotus).
The atmic permanent atom.
The sacrifice petals.
The antahkarana.
The physical permanent atom within the egoic lotus.
The head centre.
We note a dual line of descent which is most interesting and important. The descent described immediately above is different than the one described above in which ashramic energy reached the disciple through the egoic lotus alone.
In studying the differences between these two lines of descent much can be learned, and the disciple's degree of receptivity can be empowered.
II. The Spiritual Triad.
The buddhic permanent atom.
The love petals.
The antahkarana.
The astral permanent atom within the egoic lotus.
The heart centre.
We note that there is a direct connection between the buddhic permanent atom and the love petals, just as the connection is direct between the atmic permanent atom and the sacrifice petals.
III. The Spiritual Triad.
The manasic permanent atom.
The knowledge petals.
The antahkarana.
The mental unit.
The throat centre.
The monad and the manasic permanent atom are the two sources which connect directly with the jewel in the lotus. This can be gathered if charts VII and IX from TCF (given below) are consulted. (Another coloured version is available upon request to Vicktorya.)
Note that in Chart VII [VIII] from TCF [p. 817] there is seen a direct line of influence from the monad to the jewel in the lotus. From Chart IX a direct line of influence is shown from the manasic permanent atom to the jewel.
See charts below: [note chart VII may be referred to as Chart VIII in various editions. It is the one on page 817.]
These charts should be studied closely in relation to the tabulations detailing the lines of energy descent.
These details, brother of mine, are of technical interest, are purely academic and constitute simply word symbols of an inevitable evolutionary process.
DK is telling us that these lines of descent will come into full expression as the result of a natural process. Our conscious meditative work will, however, hasten the process.
They describe the divine inspiration to which all human beings are subjected as an integral part of the life of God Himself and one which is consciously registered when a man reaches the stages of discipleship and initiation.
It is not that all the lines of descent occur at once. They are built up in completeness over time.
They demonstrate, when rightly understood, the nature of the Science of the Breath.
This is a potent statement. The lines described demonstrate the lines of descent promoted by the occult breathing process. Correct occult breathing is, ultimately, to produce in completeness the results depicted.
That Breath is all and in the method of invocation and evocation which underlies the entire process, you have a hint as to the structure and activity of the Heart of the Sun, the organ of this second ray solar system, and the diastole and systole system of evolution which is found in the universal life process.
Occultly, the macrocosmic breath and heart beat are related in this section.
Indeed the 'BREATH'is All, for the manifestation of the entire universe depends (we are told in The Secret Doctrine) upon the GREAT BREATH.
This entire stage of discipleship has focussed on the energy exchange between the Master, His aura, the aura of His Ashram and the chela who has reached the stage of development where he may be called a 'Chela within the Aura'.
As disciples who are attempting to develop the will-to-love (and, more importantly, simply, love), a right understanding of solar fire and the Heart of the Sun is paramount.
The entire antahkarana process (at our stage of development) leads to the Heart of the Sun, considered not only as the 'sponsor' of the life of the soul, but of the very life of the monad, which, being found on the second systemic plane, is directly related to the second ray and to the solar fire of which the Heart of the Sun is the foremost expression within our solar system.
Dear Brothers and Sisters,
The material contained in this instruction is profound and represents a stage of discipleship rather far ahead of most if not all of us. An important goal of our efforts is nevertheless given. It is ashramic intimacy which we seek, and we are given important methods of approach. Let us take them to heart and practice them to the degree we can.
With Love and Many Blessings to All,
Michael
