153.
These ‘directions’ of response
are interesting, are they not. Humanity is definitely, in this context,
an externality, correlated as it is with the throat center.
154.
Hierarchy is an ‘internality’,
associated with the heart center.
155.
For the Monad (inherently, a ‘member’
of Shamballa) is reserved the direction “upwards”.
156.
The “Kingdom of Heaven is within”, the Christ has
told us. We might well say, equivalently, “The Kingdom of God is within”—i.e.,
the Kingdom of Souls,
the fifth kingdom, the Hierarchy.
157.
Interestingly, the Monad, per
se, is a member of the sixth kingdom—the Kingdom
of Planetary Lives.
158.
We all know how readily we respond
astrally to the level of humanity. But there is also an appropriate astral
response to the Hierarchy and, as well, to the Monad which is ‘located’
on the second systemic plane (counting from above) just as the astral
plane is located on the second systemic plane (counting from below). The
two are resonant in this way.
159.
Let us note the word “united”
in “united group sensitivity”. The meditations given and the discussion
of Formula One do not concern especially the response of the re-conditioning
of the astral response of the individual disciple, but of the entire group
of disciples—unitedly.
It does not concern the sum total of the petty moods and feelings
of the personalities of the group members.
160.
DK has said it even more directly.
161.
The astral vehicle is to become
the reflector of the energy of love.
Its second use is to bring about contact with the Master of your
group—in this case myself, the Master D.K. This is a process which
I have already done my best to help you to achieve through my instructions
re the Full Moon contact—something you have most inadequately understood
and attempted. Perhaps now you will work harder
at the production of "contact relationship" as it is esoterically
called. It is with Formula One that you must now work.
162.
DK now discusses the second
use of Formula One. The first use was “integration into a Master’s
group”. The second is “contact with the Master of your group”.
163.
We see that contact with
the Master follows upon integration into the Master’s group. This should
be remembered by eager students who seem to place contact before
the arduous work of integration.
164.
We may remember that the kind
of contact to be achieved at the time of the Full Moon is group contact.
The Master is not particularly interested in strictly individual appeal.
165.
It is clear that as simple as
may have been the instructions regarding the desired Full Moon contact,
it was not really comprehended nor attempted (in the correct manner).
This offers another pause for reflection.
166.
The name of the desired type of
contact with the Master is called “contact relationship”.
167.
When disciples truly understand
why they are to do something, they tend to work harder at it. There
is, initially, a surprising inability on the part of many to simply follow
the Master’s instructions. Much time is thereby lost.
168.
We are moving through a brief
description of the various formulas without detailing their content.
Formula Two deals with alignment; not alignment as it is
understood in the very necessary preparatory work of the Arcane School. That form of alignment is the
production of effective and direct contact with the soul.
169.
We are informed that Formula Two
deals with alignment, but the alignment is not of a preliminary nature.
170.
For there to be an alignment,
a minimum of two factors are required.
171.
In this section Teachings on Initiation
are being offered, and it is thus assumed that a preliminary approach
to occult meditation has been somewhat mastered. Yet how many of us can
say with assurance that our alignment and contact with the soul is all
that it should be—i.e., “effective and direct”?
The alignment to which this formula refers is connected with the antahkarana.
This will be our next consideration when Formula One has brought
about certain changes in consciousness.
172.
We see how gradually the Tibetan
proceeds in introducing His chelas to this new mode of work.
173.
Initial work on the antahkarana
may be undertaken somewhat before the second initiation. As the majority
of DK’s chelas stood at that point in their development, we can see that
it was both useful and appropriate to introduce the antahkarana work to
them.
174.
We note the implication that successful
work with any one of the successive formulas seems to be dependent upon
the correct utilization of the formulas which preceded it. We also remember
that these formulas can be used before each of the major initiations.
We can, therefore, understand what a considerable scope of work is being
presented in this discussion.
175.
As DK’s chelas were being prepared
for the second initiation (the majority) or the third (perhaps a few),
it would be their obligation to learn how the various formulas could be
used correctly for their particular stage of unfoldment.
I shall not consider these formulas at present.
176.
We see that we are only being
given what DK considers an introduction to the formulas.
I will only point out their major implications which will
be seldom what you think, conditioned as you are by the terms and
interpretations of the lower mind.
177.
What DK is doing is offering an
interpretation of the formulas from the perspective of their “major implications”.
He is leading His chelas beyond the reflex interpretations offered by
their lower mind.
178.
His purpose is to ensure that
His chelas lose some of their trust in their lower mind interpretations.
The ready interpretations, offered in accordance with the habitual thoughts
of the lower mind, cannot be the correct ones.
179.
This brings me to a point: when
we study DK we use, of course, the lower mind, but the testimony of the
lower mind is never sufficient to apprehend the depth what He has offered.
Formula Three is related to certain changes in the egoic
lotus.
180.
For those who may be somewhat
familiar with the six stanzas of Formula Three, we have here quite an
extraordinary statement.
181.
These six are particularly associated
with the third initiation (and are called, by one of the Masters—so we
are told—“the seed of all philosophies”). (DINA II 284)
182.
As the abstract mind is accessed
(which must be done if philosophy is truly to be pursued) and as the third
initiation is approached, there must be certain corresponding changes
in the egoic lotus (in fact all nine of the usual petals are said to be
fully opened at the time of this initiation).
“By
the time the third Initiation is reached, a wondrous transformation
has transpired. The outer sphere is palpitating with every colour in
the rainbow, and is of wide radius; the streams of electrical energy circulating
in it are so powerful that they are escaping beyond the periphery of the
circle, resembling the rays of the sun. The nine petals are fully
unfolded, forming a gracious setting for the central jewel, and
their orange hue is now of a gorgeous translucence, shot with many colours,
that of the egoic ray predominating. “ (TCF 763)
183.
We may judge that the use of Formula
Three contributes to this development.
These changes might be inadequately expressed in the terms of the Old
Commentary:
"There is that which transmutes knowledge into wisdom within
a flash of time; there is that which changes sensitivity into love within
an area of space; there is [Page 249] that which alters sacrifice into
bliss where neither time nor space exists."
184.
Here is an extraordinary statement.
185.
We are looking for the nature
of “that”. There may be three different kinds of ‘thats’
186.
We have transmutation, change
and alteration, each, perhaps, with a slightly different meaning.
187.
The transmutation of knowledge
into wisdom is largely the work of Venus.
“He
needs to grasp the spiritual side of Venus which emphasises that the Son
of God who is the Son of mind is the instrument of God's love; he must
learn, therefore, to transmute knowledge into wisdom.” (EA 394)
188.
The term “transmutation” suggests
that “knowledge” is of a lower order than “wisdom”, because that into
which something is transmuted is always ‘higher’ in nature than that which
is transmuted.
189.
When we see a term like “flash”,
we suspect that either Mercury or Uranus is also involved.
190.
Knowledge involves sequentiality;
wisdom suggests simultaneity.
191.
We seem to be dealing with a kind
of instant enlightenment or “Satori”.
192.
Each part of the statement would
have to be carefully pondered, but it is my thought that in each case
it is the Spirit, and especially the influences of Uranus and Neptune
which accomplish this transmutation, change and alteration.
193.
“Spirit”, then, is the primary
‘that’.
194.
Knowledge is time-conditioned.
The implication is that Wisdom is ageless. Only a certain type
of consciousness can accomplish this transmutation. Suddenly, one
must simply see differently. The heart is definitely involved in
this process because the heart is an organ of synthesis.
195.
The putting of many ‘pieces’ together,
so that they are a whole and no longer need be regarded as sequentially
related (as they would under the lower influence of Saturn) is a task
for Mercury, which instantaneously unites the many into one.
196.
There is the implication that
those who have come into the possession of wisdom are no longer bound
by time as they were hitherto. They have entered a dimension from which
they can perceive what we can all the “always so”.
197.
Time can reasonably be correlated
with the third and first aspects of divinity. Space can be correlated
with the second aspect.
198.
When dealing with the change of
“sensitivity into love within an area of space”, we are speaking of the
transference of the energy of the solar plexus (through which is mediated
sensitivity) into the heart center—the organ of love.
199.
Space is Jupiterian and Jupiter
is related primarily to the second ray.
200.
It is as if we are changing lunar
(and Martian) sensitivity into cohesive, Jupiterian encompassment.
201.
Just as knowledge is particular,
so is sensitivity. Wisdom is encompassing and so is love. Wisdom relates
more to perception and thus to the Doctrine of the Eye (in this case the
“Single Eye”) whereas love relates to the heart.
202.
Sensitivity still involves a duality
within the field of space—the space of the one sensitive, and the space
of the object of sensitivity.
203.
Love overcomes this dichotomy
or duality: the ‘space’ of the previous two becomes one. The one who truly
loves ‘shares the same space’ as the one loved. “Lo, I am with you even
unto the end of the Age”.
204.
So, in our own energy systems,
have we filled the “space” of which we are aware sufficiently to have
transmuted specific sensitivities into a generalized ‘spatial’ love?
205.
As for the alteration of “sacrifice
into bliss where neither time nor space exists”, the Spirit will know
what is to be done.
206.
True sacrifice is a ‘blissful
disengagement’ from all that would hold us in the worlds of relativity.
When all difference is hidden and form is blotted out, there is only the
One into which all diversity dissolved. The usual presentations of diversity
(though cognized) are known for what they are—fundamentally the One.
207.
Without diversity there can be
neither time nor space. That “where” is in the inmost recesses of the
Spirit, which may be quite inaccessible until knowledge is transmuted
into wisdom and sensitivity is changed into love. First things first.
208.
This amazing little paragraph
holds potential for a life-time of contemplation. Where, in the majority
of channeled material offered today as authentic, can one find anything
so poignantly true as this?
Formula Four has a specific effect upon the "jewel
in the lotus," awakening it to life;
209.
The number four is particularly
connected with the “jewel in the lotus”. We see this by noting the division
of the three usual tiers of petals in the egoic lotus, and adding the
synthesis petals and jewel considered as a unit (which often they are).
210.
Interestingly it is buddhic stream
of energy which is responsible for creating the three synthesis petals
(at the time of origin of the egoic lotus). But we may wonder whether
the Jewel itself might not have an additional correlation with the atmic
plane. Certainly, there is a direct line from the Monad to it. (TCF, Chart
VIII
211.
Vulcan, the occult Fashioner of
the jewel, is also connected with Taurus and the fourth ray. Perhaps the
fourth ray is Vulcan’s secondary monadic ray.
212.
Formula Four is solar in
many respects and filled with colour (colour is always associated with
the number four).
213.
It has been reasonably suggested
that the monadic ray of our Solar Logos is the fourth (I would say the
secondary monadic ray or monadic subray). This gives another reason
for the correlation.
this it does (through effects produced) upon the three planes of the
three worlds, thus bringing about changes in the seven wheels (centres)
so that the "dynamic point at the centre of each wheel obliterates
the lesser points of force, and thus the wheel begins to turn upon itself."
214.
We are perhaps familiar with the
idea that every chakra is threefold, with the centermost point being a
“jewel”.
215.
We have an important piece of
information to correlate with the idea that at a certain point of development
the “wheel turns upon itself”. In TCF we are given a fivefold sequence
(in the discussion of five universal symbols beginning with a circle and
ending with a rotating swastika), and this piece of information should
be inserted in the fourth or fifth stage where the rotating cross appears.
216.
This correlation would seem to
associate the power of Vulcan (or spiritual will) with the point at which
the wheel begins to turn on itself. The process may even begin at the
first initiation, before which Vulcan is so important.
“When the threefold basic fire and the threefold
pranic fire meet and merge, then evolution proceeds with greatly increased
velocity. This is effected definitely at the first Initiation when
the polarisation becomes fixed in one or other of the three higher centres,—which
centre being dependent upon a man's ray.
The result of this merging leads to a change
in the action of the centres. They become ‘wheels turning upon themselves,’
and from a purely rotary movement become fourth dimensional in action,
and manifest as radiant whirling centres of living fire.” (TCF 124)
217.
This brings me to a point. In
the quest for Pure Reason, every uncorrelated piece of information is
of great value. The wisdom is surely scattered through DK’s books, and
the assembly and assimilation (a huge task—which cannot be done by computers!)
is up to us. Every little point properly integrated can open up vistas
of previously unimagined revelation. This is the world of Mercury leading
to the holistic perceptions of Jupiter: meticulous entirety within a unified
field.
Formula Five awakens the Will, but any interpretation of
this awakening would prove meaningless to you until the previous
four formulas have established an effect upon you and the needed interior
changes have taken place.
218.
DK was indeed writing for the
future when He gave these formulas. In the few short years remaining to
His active participation with His group of twenty-four, there was no way
the necessary assimilation could be accomplished.
219.
There is no way, either, that
we can accomplish it—so deep are intuitively demanding are these
formulas.
220.
This is yet another confirmation
of the sequentiality of the Formulas for Initiation. They are nothing
to be learned and memorized with the concrete mind. They must be thoroughly
integrated into the spiritual process through which we are all passing.
221.
That Formula Five should awaken
the Will is fitting, as the number five can be correlated with
both the major head center and with the atmic plane (which, we are told,
the major head center rules—in addition to its higher associations with
the monadic and logoic planes).
Formula Six is sometimes called "the word of death."
222.
Here, indeed, is the association
with the Monad—the Author of eternal life and of all that is considered
to be “death” in the lower worlds.
It negates the destructive effect of the death process which is going
on all the time within the mechanism of the disciple or initiate.
223.
We are presented with the occult
idea that the “word of death” negates death, as usually understood in
the lower worlds.
The death proceeds with its needed work, but it is not destructive in
effect.
224.
What is being destroyed and what
is not?
225.
Understanding death all depends
upon the perspective from which we are seeing.
This formula has never been given out before to disciples, but can now
be known because the Piscean Age is one in which at last the power
of physical death is definitely broken and the signature of the Resurrection
is revealed.
226.
Pisces is ruled by both Pluto
and also by Jupiter and Neptune (two deeply second ray planets associated
with the Christ Consciousness).
227.
The end of the Piscean Age has
evidenced an extraordinary destruction of the physical form, and we have
far from concluded this process.
228.
The destruction of the many forms
will reveal the “signature of Resurrection”.
229.
This sixth formula seems to be
a blend of influence of both Pisces and Aries. Aries is definitely the
sign of resurrection, though DK says that the “signature” of Resurrection
is revealed” in Pisces.
230.
Pluto seems to be the planet in
Pisces which brings death (though Neptune and Jupiter are also implicated
in this bringing, each through the power of the Law of Attraction”)
231.
The symbol of Pluto also shows
it implicated in the resurrection process, for it is the upward pointing
arrow, according to DK. The rising of kundalini from the base of the spine
center to the crown center is a physical symbol of resurrection, and Pluto
is definitely implicated in this process of rising, Pluto ruling the basal
center.
232.
The triangle Aries, Pluto Shamballa
will be activated at the fifth initiation in which the base of the spine
center is focal (cf. R&I 340).
In this esoteric negation of death are the deeply hidden
and impressive causes of the two stages of the world war (1914-1945),
and in this formula lies the significance lying behind the "fight
for freedom" of the peoples of the world. It is sometimes called
"the formula of liberation."
233.
We are to conceive of the two
stages of the world war (from 1914-1945) as a process of wide-spread physical
death which contributed to the “esoteric negation of death”
234.
The “fight for freedom” which
was dramatically present (at least in the second phase of the world war)
connected this phase with the Lords of Liberation. It is also clear that
Formula Six must involve the Lords of Liberation who are Shamballic Beings.
It may also be suggested that the Law of Freedom (of Sirian origin) may
be connected with Formula Six.
235.
Because its number is six,
this Formula must also be related to the Monad which is focussed upon
the sixth plane and which controls the esoteric negation of death, with
death considered as ‘life’ within the five worlds of human and superhuman
evolution.
If you were a disciple who had access to the archives wherein instructions
for disciples are contained, you would be confronted (in relation to the
six formulas referred to above) by six large sheets of some unknown
metal. These look as if made of silver and are in reality composed
of that metal which is the allotrope of silver and which is therefore
to silver what the diamond is to carbon.
236.
From this we learn that there
are disciples who can, indeed, have access to such records. Of course,
the word “disciple” is a protean term, so even a Master of the Wisdom
is a “disciple”.
237.
We seem to be talking about archives
of a physical nature—not strictly astral or mental ‘libraries’.
238.
It may be presumed that the reason
for the kind of material utilized (the allotrope of silver) is for purposes
of the most durable storage capacity. The symbolism of silver and its
allotrope also cannot be overlooked.
239.
Of the Christ and the Master Jesus
(and their relationship) it is said:
“Some day the gold
and the silver threads of the Gospel story will be disentangled, and men
will know the two interpretations which can be put upon the events and
episodes in the career of Jesus the Christ.” (R&I 93). Master Jesus,
therefore, is associated with the term “silver” and the Christ with “gold”.
Silver refers to the Moon and the lunar
vehicles; gold to the soul.
240.
These formulas are those which
help the personality (of silver) become the soul (of gold).
241.
Diamond appears at the end of
the process which compresses carbon to the point that its perfection emerges.
By analogy, this allotrope of silver represents the perfection of silver.
Symbolically then, we are talking about the perfection of the vehicles
of the soul (the soul is considered golden) or even, of the vehicles of
the Monad. From this higher perspective, the Monad would be of gold and
the all the lesser vehicles within the five worlds of human and superhuman
evolution.
242.
The Monad and the soul are already
the inner initiate residing within their respective vehicles. The vehicles
have to become initiate.
243.
Usually, we speak of the transmutation
of base metal (or lead) into gold. In this instance, we are speaking of
the transmutation of silver into gold.
Upon these sheets are words, symbols, and symbolic forms.
244.
The use of symbols is often the
manner in which the Hierarchy stores the knowledge and wisdom related
to the hierarchical level of perception.
These, when related to each other, contain the formulas which the disciple
has to interpret and integrate in his waking consciousness.
245.
It is not enough to decipher the
symbols singly. They have to be related to each other to give the meaning
of the formulas.
246.
We note that the meaning of the
symbols has to be brought through—rightly interpreted and integrated
into the waking consciousness of the disciple. Hence the labor. That which
the intuition reveals has to be made part of waking brain-consciousness.
This must be done through the medium of living processes.
247.
This is another way of saying
that the six formulas have to be lived.
[Page 250] As I cannot show you these formulas upon the physical plane,
the best that I can do is to describe them to you, and in this Instruction
I will seek to describe Formula One.
248.
The formulas as they appear on
those sheets composed of the allotrope of silver cannot be revealed or
shown—as they are. The Tibetan will interpret them for us, describing
them the best He can within the language familiar to us.
The comprehension of the words and symbols produces two reactions
in the consciousness of the disciple—and when a group of disciples
are working with the same formula (as is the case in this group) this
is intensified and of still greater value.
249.
We are looking at the effect (“two
reactions”) produced by the comprehension of the words and symbols.
250.
We are also alerted to the value
of simultaneous group concentration upon the same formula. The group approach
is of greater value than the individual approach.
The first reaction is called the "Formula of
Revelation" and is related to the united sensitivity
of the group. As, together, the group members brood upon and come
to an understanding of the formula, they will swing into a responsiveness
to the feeling and sensitive reactions of the individuals in the group,
and these, together, constitute and form the astral body of the group.
251.
There are two reactions in the
consciousness of the disciple caused by the correct use of Formula one: