Commentary 38: DINA II Studies
Virgo FMN/SFF 2006
LAWS-Living Ageless Wisdom
School
(All Bolding, Underlining and Italics in Blue—MDR)
[Page 252]
PART II
POINTS OF REVELATION
I have dealt considerably in my earlier writings with the theme,
Points of Crisis. We can now approach and prove the livingness of our progress
from the angle of Points of Revelation.
1.
May we say that Points of Crisis
clear the way for access to Points of Revelation?
The entire objective of
the initiation preparatory process is to bring about revelation.
2.
The theme of initiation can
never be separated from one of its main objectives—the expansion of consciousness.
With this expansion there also comes the emergence of additional faculties.
You must ever bear
in mind that that which is revealed is eternally present. There
is, therefore, occult truth in the statement that there is "nothing
new under the sun."
3.
This is an important and sobering
thought pointing to our presently low level of sensitivity.
4.
We cannot say, therefore, that
anything is really new; we can only say that it is ‘new to us’.
5.
Additionally we must realize
that “Reality IS” and is, given
the right conditions of receptivity, its registration ever accessible. Yet,
such registration must be relative to the advancement of the registrant.
All that is revealed upon the Path of Discipleship and of Initiation
is forever there, but that which can perceive, reach out and include has
developed with the ages.
6.
Our mechanism of reception is
evolving throughout the duration of the universe—objective and subjective.
Upon the Path of Discipleship, in the earlier stages, the eye
of vision is the illumined mind.
7.
This points the necessity that
the disciple possess a well-developed and illumined mind. Mental polarization
is one of the disciple’s key objectives.
Upon the Path of Initiation
it is that of which the eye of the mind is the exteriorisation—the intuitional perception of the soul
itself.
8.
We are being told that the mind
is the exteriorization of the soul with its natural intuitional perception.
9.
Does this mean that intuitional
perception is the natural expression of that aspect of soul that is to be
found on the higher mental plane? Or is the soul here referenced the “spiritual
soul” of the buddhic plane?
But as evolution proceeds, that which is brought to the point
of perceiving the existing verities differs vastly as the centuries slip
away.
10.
DK is speaking of vast differences
which exist between the mechanism of perception of those who are little evolved
and the perceptual mechanism of the highly evolved.
E'en the adept of the present is pronouncedly more perceptive
and more accurately interpretive and his vision more penetrative than was
the adept in Atlantean days, and the initiate who will achieve initiate-perception
during the coming Aquarian Age will be greatly in advance of those who now
function as the adepts of today.
11.
Nothing in this evolving universe
is static. The descriptive category may be the same—for instance, the word
“Adept”, but the capacities continue to rise and improve.
12.
We note that DK uses the phrase
“greatly in advance” to describe the accomplishments of the Aquarian adept
compared to the adept of today. What is the mathematics of the spiral of ascent?
I have warned you that discipleship is becoming increasingly
difficult. This is owing to the increased sensitivity to the esoteric values
and realities which the modern disciple manifests.
13.
It is interesting that the increasing
difficulty of modern discipleship is due to the modern disciple’s increasing
sensitivity—“to the esoteric values and realities”. This means that sensitivity
and difficulty increase together.
He can and does perceive that which was the goal of initiation
in earlier aeons and perceives these things normally and as an established
fact in a developed awareness.
14.
The objectives of the initiate
in earlier times are today the objectives of the disciple.
It is the spiritual parallel of the development during material
evolution of the five senses.
15.
Initiate consciousness relates
to the unfoldment of the higher
senses. These can be studied in A Treatise
on Cosmic Fire beginning TCF 188.
His goal and his "pointed direction" lie far ahead
and his inclusiveness opens for him doors which in earlier times only opened
to the initiate knock.
16.
The words “pointed direction”
suggest the one-pointedness characteristic of Sagittarius—the sign of the
one-pointed disciple.
17.
The hint is given that initiate
consciousness is characterized by great inclusiveness.
18.
There is also a kind of Masonic
hint pointing to the importance of the “knock” given by the would-be initiate
upon the door to the chamber of initiation. Different knocks indicate to those
within the chamber different degrees of preparedness on the part of the one
who knocks.
I consequently hold out
to you no easy way but only one of difficulty and adjustment.
19.
This is the sign of a true teacher.
Those that flatter the student and offer a picture of easy progress are impostors.
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In all forward stages upon the Path of Initiation, there are
three phases which concern the initiate-aspirant's reactions.
20.
Here follows the description
of the three stages.
There is first of all
the vision of the soul, but whereas in the past there was the vision and
the starting point, now the modern disciple perceives likewise many of the
intermediate stages, the opposing forces, the obstructions and the rapidly
arousing handicaps and hindrances. The words I here use are chosen with
deliberation.
21.
The Tibetan mentions a number
of words which are important for the consideration of the modern disciple.
The modern disciple has a greatly enhanced vision of the realities involved
in treading the Path of Discipleship.
22.
These words are:
- Intermediate states
- Opposing forces
- Obstructions
- Rapidly arousing handicaps and hindrances.
23.
We might say that the modern
disciple is far less naïve about the Path of Discipleship and what may arise
upon it.
24.
The phrase “rapidly arousing
handicaps and hindrances” is interesting in that it suggests that these handicaps
and hindrances are not, at first, either visible or much intensified. It is
the energy contacted on the Path of Discipleship which is responsible for
arousing them from latency to fullness of expression.
25.
On the way to the fulfillment
of the vision many stages have to be passed through. The modern disciple has
some idea of what these stages are and what he may expect when entering them.
26.
As for “opposing forces”, the
energy generated by a true disciple attracts a proportional counter-force.
Some imagine that their efforts attract the attention of the Black Lodge,
but this would be most unlikely unless the disciple is successfully doing
work of considerable importance. Yet, opponents there will be.
27.
As for “obstructions”, there
are simply, inherently part of thee Path.
He is not now totally
blind nor does he move forward entirely in the dark.
28.
The implication is that disciples
of old moved forward surrounded by greater darkness.
There is enough light in him to bring to him what is called the
"little revelation," and, in that light, will he see the greater
light and arrive at a truer perception.
29.
We see that the light thrown
upon the Path as the disciple treads the Path arises from within the disciple.
30.
Lesser lights reveal greater
lights.
He sees himself, and that—for
aeons—the disciple has ever been able to do. But now he also perceives and
recognises his brother in the light, and this evokes personality reactions
and he has to adjust himself not only to himself as he discovers himself
to be, but likewise to what he finds his brother also to be. This is no
easy adjustment to make, and this the earlier imparted Rules of the Road*
will have indicated to you.
31.
This little section offers an
important discussion. The disciple of the past possessed some insight into
his own nature but, apparently, not very much insight into the nature of his
brother.
32.
Now this has changed. The “discovery”
(in the light) of his brother arouses his own reactions—personality reactions,
and with these he has to deal whereas formerly he did not.
33.
The Rule of the Road which tells
us that “each sees and knows the villainy of each”, is, specifically, the
Rule to which DK is referring.
34.
The Rule tells us that the great
revelation of a brother’s villainy must not lead to “turning back” to “spurning
of each other”, to “shakiness upon the Road”, for the “Road leads forward
into day”—and in that “Light of Day” the soul is seen as it is and the “villainy”
melts away.
35.
We can see that DK was seriously
undertaking the training of His disciples. His methods of training are scattered
in a number of books—DINA I and II,
The Rays and the Initiations, Glamour
a World Problem, Telepathy and the Etheric Vehicle, etc.
Taken together, they offer a very complete picture of the methods and obligations
of the New Discipleship.
I would like here, my brother, to list for you the most important
of the statements made by me in the previous instruction, indicating those
which embody important hints and showing you, this one time, with what care
I prepare that which I seek to impart and how, therefore, I expect from
you a careful study of my words. Here are these key thoughts:
36.
We offered our interpretation
of some of these ideas as found in the last instruction. No doubt there will
be much light shed here on what was proposed there.
1. Only that which you know for yourself and consciously experience
is of importance.
This refers especially to the following:
37.
The rest is theoretical knowledge,
capable of being incorporated into the Life of Discipleship, but not yet truly
understood or incorporated.
a. Your perception of the vision.
38.
It must be one’s own vision.
b. Your contact with me, your Master.
39.
It must be real and not just
wishful thinking.
c. Your recognition of the initiatory process.
40.
The disciple must understand
the nature of the process through which he is passing. Again, it is not theoretical
or imaginary, but a real process with real phases and real requirements pertaining
to these phases.
I told you, therefore, that you must have (for the goal) the
demonstrating of the initiate-consciousness through both mind and brain
and consequently upon the physical plane.
41.
We are reminded of the importance
of the participation of both mind and brain in the initiatory process. The
process of initiation is meant for physical manifestation.
42.
There are some rare occurrences
when initiation can be taken “out of the body” (in the discarnate state) and,
thus, without a physical brain, but the case as stated immediately above is
the rule.
43.
We may remember that it is particularly
the sign Scorpio (one of the major signs of initiation) which brings the whole
process (and its struggle) right down onto the physical plane. The same could
be said of Capricorn—the major sign
of initiation.
[Page 254]
2. Initiation is, as far as you are at present concerned, a "moment
of crisis wherein the consciousness hovers upon the border line of revelation."
This involves consequently:
44.
This is of considerable interest.
DK does not define the initiation in terms of revelation achieved—at least
not here.
45.
We might say that as the “Door
of Initiation” is about to open “the consciousness hovers on the border line
of revelation”.
a. A tremendous pull between the pairs of opposites.
46.
We are speaking here of a condition
which exists before revelation is
achieved.
47.
At this “border line” the potential
initiate realizes both the magnetism which would draw him forward and the
still potent attraction which would pull him back.
b. The existence, as a result, of a field of tension.
48.
The potential initiate, therefore,
stands within a field of tension—the result of the pull between the pairs
of opposites.
c. The effort to stand firm at the midway point.
49.
We see that the potential initiate
can neither advance, nor can he allow himself to be drawn back. Rather, he
must take a firm stand, neither advancing (yet) nor retreating.
I would remind you that this does not refer to the man upon the
path of life, pulled as he is between the pairs of opposites upon the plane
of desire, but to the soul standing at the midway point between the monad
and the personality and preparing to make the Great Renunciation—a renunciation which the personality makes
possible—and to disappear, leaving the two (personality and monad)
perfectly at-one.
50.
We are dealing with a very high
stage of discipleship, indeed—that stage which will free the man from identification
with the fourth kingdom of nature.
51.
All human beings are pulled
between the high and low—roughly considered, between “good” and “evil”. DK
is not discussing this normal struggle.
52.
He is speaking of the man who
can focus in causal consciousness as the soul and can ‘stand’ upon the higher
mental plane.
53.
Such a disciple is focussed
between the sense of pure being characteristic of the Spirit/Monad,
and the sense of being an intelligent, individualized being functioning upon
the lower eighteen sub-planes.
54.
We are being told that even
at the fourth initiation, Monad and personality may be considered at-oned.
In some ways the word “perfectly” seems premature for this state. Perhaps,
this perfect at-one-ment may be considered factual because the Master of the
fifth initiation and the Chohan of the sixth, have no need for a personality—they
simply generate a will-created expressive appearance—the Mayavirupa which,
though appearing as a personality, is not.
55.
We are learning that the perspective
from the midway point disappears at the fourth initiation. Instead, there
remains the sense of being as inclusive of soul-infused intelligence.
56.
We note that the personality
makes the fourth initiation possible—this, we assume, through an act of sacrificial
will.
It is the man, as the
soul, in full waking consciousness who takes initiation.
57.
The Monad is already the initiate. The personality is
merely the instrument and it does not take initiation.
58.
The candidate for this initiation
is the Self-realized soul.
59.
We can see that aspiration,
per se, will never fully prepare the would-be initiate for the goal he seeks.
Only identification as a soul will
be a fitting preparation.
Hence the emphasis upon
soul contact when a man is upon the Probationary Path and passing through
the early stages of discipleship.
60.
DK emphasizes the true method
of preparation for the initiation process.
61.
So many self-proclaimed ‘initiates’
are simply personalities ignorantly pretending to be initiated.
This leads, later, to the emphasis placed upon the need for two
major activities—before the man can take the higher initiations:
a. Upon alignment.
62.
We should pause to note the
importance of a seeming fundamental—alignment. Although fundamental, DK mentions
alignment in relation to preparation for the higher initiations.
b. Upon the scientific building of the antahkarana.
63.
This requirement is predictable.
We note that the method of building is not ‘aspirational building’, but “scientific
building”. No one can evade the necessity for applying himself to this process
in a scientific manner.
3. The revelation,
given to the initiate, is not a vision of possibilities, but a factual experience,
leading to:
64.
Again, we are not dealing with
theory but with the presentation to the consciousness of an aspect of reality—a
“factual experience”.
65.
Below we deal with the results
of the factual experience of revelation.
a. The evocation of new powers.
b. The recognition of new modes and fields of service.
c. Freedom of movement within the bounds of the Hierarchy.
d. New hierarchical contacts and new responsibilities which face
the initiate.
66.
We see that revelation brings
empowerment, wider scope for service and new ways of serving, greater mobility
and freedom within Hierarchy, and new contacts with those within Hierarchy
and thus, new responsibilities arising from expanded powers and additional
contacts.
67.
We see that revelation entails
more than simply enhancement of consciousness. With enhanced consciousness
comes enhanced capacity.
He, therefore, realises what St. Paul
meant when—talking in hierarchical terms—he said "All
things are become new." It is not simply a question of vision
and contacts but of vital interrelation
and of recognition which bring with them insight into the Mind of God.
68.
DK is speaking of the renewal
which revelation brings.
69.
What is meant by the “Mind of
God”? May we say that the buddhic aspect of mind is meant—“transcendental
mind” it is called, as well as the atmic aspect.
70.
In this newness, we are speaking
of penetration into triadal realization.
71.
The initiate not only sees and
contacts but is related in a vital manner to that which is seen and contacted.
[Page 255]
4. Four lines of teaching were emphasised in past centuries and
up until the year 1875:
72.
We note the year 1875—the year
the Theosophical Society was founded, and the year in which initiate DK became
a Master of the Wisdom.
a. Hints as to the changing of personality character as preparatory
to initiation.
73.
These hints were important for
the treading of the Probationary Path.
b. Teaching as to the oneness of Deity and of the universal order.
74.
This teaching was important
for generating an inclusive attitude characteristic of the initiate consciousness.
c. Instruction as to the creative process.
75.
This type of instruction would
prepare a disciple to become a co-worker with the members of the Hierarchy.
d. Laya yoga or the yoga of energy, working through force centres.
76.
This would be the next step
beyond physical preparation—dealing with the reality of the etheric body—in
a way, the next frontier.
Two things must now happen: the imparted theories which have
guided the disciple's thinking hitherto must become practical experiences,
and there must be such a shift in consciousness
that the present vision must become the past experience and a new and deeper
and entirely different recognition must take the place of the old goals.
77.
DK is emphasizing the continuing
importance of the teaching as given before 1875, but is stating that it must
become practical rather than theoretical.
78.
Vision must end in experience,
and that experience assumed as part of the equipment of the disciple.
79.
New recognitions and new goals
are immanent.
Here comes, consequently,
a complete test-out of past hierarchical methods and modes of work.
80.
DK calls for us to put old theories
to the test. The phrase “complete test-out” is arresting.
81.
To prove theory real is the
only way to transform vision into established experience.
Has what the past has
given proved an adequate preparation for that which will be the methods
and propositions of the future? Have the foundations of truth been so securely
settled that the coming superstructure will be based on such a sound reality
that it can stand the impact of the new incoming solar and cosmic forces?
Will the past work of the Hierarchy stand? Such are the problems with which
the initiate-teachers are today faced.
82.
We see that the initiate-teachers
of the race wish to work on a firm foundation. New energies of great potency
are on their way and unless the disciples and their forms are adequately prepared
the new “incoming solar and cosmic forces” will not be withstood.
83.
As Master Morya once said, “We
are tired of castles in the air”. The time of proving has come—the time of
a “complete test-out”—a testing upon the outer or physical plane.
Just as the attitudes of the disciple to daily living and to
world happenings are totally unlike that of the average man because he is
living increasingly in the world of meaning, so the initiate-disciple develops
an attitude to living processes and to world events which is based on character
(necessarily), interpreted in the world of meaning, but to them he brings
a different light to bear and a motivation—based on newly acquired knowledge
and understanding—which is entirely different to the two previous conditions.
84.
The average man lives in the
world of the senses and concentrates upon the improvement of character. The
disciple lives in thee world of meaning. The “initiate-disciple” lives in
a world of causality and eventually in a world of significance.
85.
We see that the initiate-disciple
cannot abrogate character requirements and interpretations of life events
as understood from the perspective of the world of meaning—but new light is
brought to bear and a new motivation.
86.
DK emphasizes how different
is the attitude of the initiate-disciple from that attitude which characterizes
the average man or even the disciple. Let us see why.
The four lines of teaching are taken for granted; the initiate
is supposed to have grasped and mastered all of it in some experimental
and experiential measure.
87.
The teaching given before 1875
is (with respect to the initiate today) taken for granted as factually established.
It is assumed that the initiate, through experiment, has established these
lines of teaching experientially.
88.
We could pause to review these
four lines and see whether we have established these lines of teaching as
practical.
Now the new formulas of life must control; they are life formulas,
not [Page 256] soul formulas.
89.
This is a potent statement.
How shall we distinguish “life formulas” from “soul formulas”? We can begin
by saying that life formulas relate to Spirit and being and that soul formulas
relate to the enhancement of consciousness.
90.
We might say that life formulas
assist the initiate to “onward move(s) in life”. (Rule VI R&I 21)
New knowledge must supersede the old and it will not concern
that which has hitherto been regarded as the ultimate goal.
91.
DK ever provides the progressive
picture. However, it is not so easy to change as we may think.
An illustration of this is the fact that to the esotericist of
the past little was known of the seven Rays and the seven ray types, and
naught had been given out anent Shamballa.
92.
Serious students of Master DK
will recognize these two aspects of knowledge as exceedingly prominent in
His presentation.
Now the world of instructed disciples is slowly wakening to these
newer values and truths and to the sevenfold source of life expression;
the Will of God is going to take shape consciously in the minds of men in
the future in such a manner that the old truths will condition and control
as never before, but will drop automatically below the threshold of consciousness
and the new emerging values and recognitions
will take their place in the surface consciousness of all disciples—and
their name will be Legion.
93.
Here DK speaks in yet another
way of the rays and Shamballa. It may also be inferred that knowledge of the
seven rays is necessary to the disciple if he is to understand the Shamballic
Will of God more thoroughly.
94.
We see that the incorporation
of the new truths into the consciousness of the disciple will have a beneficial
effect upon the assimilation of the old truths. With respect to the revelation
of truth, the principle of continuity prevails. The newer truths are not discontinuous
with the truths brought forward in the past; rather the newer truths include
the older.
95.
DK predicts that the modern
disciple will be concerned with the newer truths in such a way that such truths
will be very much to the forefront of consciousness.
96.
Perhaps some of us are already
thinking clearly about the newer truths, values and recognitions such that
they are at the forefront of our consciousness.
5. The astral body provides no hindrance to the initiate-disciple,
but provides a medium of facile contact with the Hierarchy.
97.
We have been using the term
“initiate-disciple” which, perhaps, we should define as the initiate of the
third degree. Roberto Assagioli was described as an “initiate disciple” and
the Tibetan strongly infers that he has achieved that degree. (DINA II 465)
The same could be said of Alice Bailey.
98.
The information given about
the astral body is very important. We are likely to somewhat despise the astral
body as an obstacle to spiritual contact. Indeed, there are conditions within
the astral body which are definitely obstructive to such contact. But such
need not be the case.
99.
We might say that when the astral
body, following the second initiation, can be used as a medium of expression
for the energy of love, a far easier rapport with the Hierarchy of Love may
be achieved.
This is due to the fact
that the link between the astral body and the buddhic consciousness becomes
at this stage increasingly close.
100.
Yes, it is precisely this astral-buddhic
link which brings love into the astral body.
101.
This occurs at the second
initiation under the inspiration of Neptune
,
the planet most closely related to the “Heart of the Sun”. From the “Heart
of the Sun” come buddhic energies which inform the buddhic plane. It is
at the second initiation that the disciple learns, experientially, the real
meaning of solar fire.
They constitute essentially a pair of opposites which will eventually
fuse; then the astral
body will disappear as does the soul body at a later stage of development.
102.
It is often somewhat enigmatical
to consider the manner in which the astral body ‘disappears’ while much is
said about the manner in which the causal body does so.
103.
Here we have an important hint—that
the astral body disappears through fusion with the buddhic vehicle. We might
say, from one perspective, that the astral body becomes the vehicle for the
expression of buddhi and that the astral atoms are transformed to act as carriers
of the buddhic energy—how, we may only imagine.
104.
It is also eventually possible
that mind, emotions and body become an externalized expression of the Spiritual
Triad. Would this mean that atmic, buddhic and manasic atoms form that which
used to be the mental, emotional and physical bodies, or that the atoms of
the mental, emotional and physical levels are so transformed in the mayavirupa
of the Master that they act as unobstructed ‘carriers’ of the triadal energy?
105.
Something additional of interest
is here suggested—that the disappearance of the astral body precedes the disappearance of the causal
body. Does this disappearance occur during the second and third initiations
and during the period leading up to the fourth? It can be assumed that during
such a period, love would take the place of desire in the astral body.
106.
The practical inference is that
all of us should attempt to bring the astral body to such a condition that
it is truly a ‘carrier’ of buddhic energy.
6. Every disciple has
to discover for himself and alone for which initiation he is being prepared;
the Master never gives this information.
107.
This is another important statement.
If the Master hesitates to give such information, how very wrong and unreliable
it is for well-meaning aspirants and disciples to volunteer such information
with respect to their associates!
108.
There were, however, two instances
in which Master DK not only hinted at the initiation which lay immediately
before the disciple but actually explicitly stated the initiation. This occurred
in connection with ISG-L (regarding the second initiation) and DHB (regarding
the third). Probably, the initiations were potentially imminent, and the information
was much needed.
Light on the subject comes through the recognition of tests and
the types of experience which come his way.
109.
DK tells us how we are to recognize
the initiation which lies immediately before us:
- Through recognition of tests
- Through types of experiences
110.
Indeed, so much has been written
by DK on the nature and quality of the initiation, that we have plenty of
information to guide us.
"It is a matter,"
I have elsewhere told you, "of interior orientation and not of outside information."
Recognition and orientation are
the keynotes of this phase.
111.
He is telling us that no outer
information can confirm for us the imminence of an initiation.
112.
There are inner recognitions
which must emerge in the consciousness of the disciple. As well, the orientation
of the disciple must be inwardly recognized. Those who understand the initiations
will recognize that the orientations characteristic of them are very different.
Chakric and ray focus will give some hints.
7. Always there exists the need for humility. This involves:
113.
We remember that “humility is
an adjusted sense of right proportion”.
a. An adjusted sense of right proportion.
114.
The suggestion is that a sense
of right proportion comes only through significant adjustment of our previous
perspective.
b. A balanced point of view.
115.
This involves the Libran approach.
It assumes that glamor has been overcome, with its exaggerations and minimizations.
c. A dispassionate attitude.
116.
Again, the suggestion is that
the second initiation has been taken transforming passion to dispassion. The
desire nature is dying and love is taking its place through the application
of solar fire to the causal body.
d. Truthful recognition of assets as well as debits.
117.
At first this recognition is
hard to countenance. After a while, however, the disciple recognizes that
unless he is truthful with himself, he will accomplish nothing. By this time
the lower ego has been much reduced in importance and tried and true methods
are taking the place of aspiration and wishful thinking.
[Page 257]
Here also I gave you a hint in stating that true humility is based on fact, on vision
and on time pressures.
118.
What a wonderful and ‘ponderable’
statement.
119.
Let us tabulate: true humility
is based upon:
- Fact
- Vision
- Time pressures.
120.
Planetarily, Saturn (fact and
time pressures) and Jupiter (vision) are active in the process of inducing
true humility.
121.
The truly humble person faces
facts and does not try to fool himself for egoistic reasons. His widened sense
of vision allows him to see the place, quantity and quality of all things.
As well, he learns to do what he must
and not only that which he wishes
to do. There is a time for the precipitation of certain energies and forces
expressive of the Divine Plan. These are the necessary things, and to these
necessities, which must be accomplished “in time”, the truly humble disciple
subordinates himself and his many wishes.
122.
To subordinate oneself to that
which must be done (and no longer to pursue what one, as a personality seeks
to do) is a serious test of the lower ego.
8. Two immediate objectives face the disciples, plus the need
for one quality:
123.
We can see what practical advice
we are being given and how readily we should incorporate it into our thought
life:
a. To integrate into the inner Ashram as "practising chelas."
124.
DK’s group consisted largely
of chelas who stood on the periphery of the Ashram. He is seeking for them
an achievement of greater “ashramic intimacy”.
125.
Further He is demanding of His
chelas that they practice what they
think they know.
126.
Is there much difference between
“practicing chelas” and “working disciples”? Perhaps the attitude of the truly
practicing chela is more interior. What is being practised? Ashramic attitudes
and requirements.
b. To contact the Master at will.
127.
Of course this is easier said
than done. Many profess to be in contact with the Master, but simply are not.
So many requirements must be fulfilled before it really becomes possible.
And then, there is the whole question of the type of contact and the factor
of permission. These are explained somewhat in the description of that stage
of discipleship called “Chela on the Thread”.
128.
We might say of point “b.” (for
the sake of our greater understanding), “to contact the Master at will”—when
it is needed, appropriate and allowed.
c. To develop divine indifference.
129.
The objectives were listed under
points “a.” and “b.” Divine indifference is the needed quality.
130.
What do we truly care about?
Is our soul focus such that we are capable of dispassion in the face of circumstances
which would ordinarily call forth reactivity?
131.
As life progresses, we may find
that we no longer care so passionately about certain things. They are seen
in proportion and no longer seem so important. We learn to care about what
we learn from circumstances, how
our consciousness is affected by circumstances, and not so much about circumstances
themselves.
9. In connection with the formulas, two reactions are automatically evoked in the true disciple
and in the true group within the Ashram:
132.
The formulas, we see, have an
impact both on the individual disciple and on the “true group within the Ashram”.
133.
There are many kinds of groups,
some of them loosely affiliated with a Master and with His work. A “true group
within the Ashram” is another matter. We can wonder whether the Tibetan’s
New Seed Group ever became a “true group within the Ashram”. We are left with the impression that the various
Groups of Nine did not.
a. The reaction which is called the "formula of revelation."
This designates sensitive response
to the ancient formulas which are given to those being prepared
for initiation. One of these I have already given to you.
134.
It is interesting to consider
that a “formula of revelation” is a “reaction” to the presented formula. One
would not usually consider a “formula of revelation” a “reaction”.
135.
We note the high nature of these
formulas for they are given to those who are being prepared for initiation.
In the case of the Tibetan’s group that initiation was the second (for the
great majority) and the third, perhaps in a few cases.
136.
Thus, we understand that a “formula
of revelation” is a kind of “sensitive response” to the ancient formulas.
How ancient? It would be conservative to say, “thousands of years old”.
b. The reaction called the "discovery of the point within
the circle."
137.
So, the first “reaction” is
the “formula of revelation”.
138.
The second reaction is the “discovery
of the point within the circle”. In
the case of the Ashram, this would designate the Master.
Have you ever thought, my brother, that one reason why you have not as yet contacted me freely in your waking
consciousness and talked with me face to face may be due to the fact that
the "circle" is for you only as yet a theory?
139.
DK is again very practical about
a highly sensitive matter—direct, waking contact with the Master, “face to
face”. He speaks as if it is a definite and desirable possibility which is
evading the efforts of quite a few of His disciples.
140.
Contact is based upon factual
apprehension of inner realities. Contact cannot be based only upon theoretical
understanding.
Until the circle of your brothers is a fact in your everyday awareness
and of prime importance in your daily life, it is not possible for you to
arrive at contact with the "Point."
141.
The “circle” is the circle of
one’s ashramic brothers.
142.
What DK is saying here is so
straightforward; the Ashram and the brothers of the Ashram must be paramount,
prime in the consciousness of the chela, otherwise the Master cannot be contacted.
To contact the Master if the Ashram were not a prime factor in the consciousness
would be a violation of a necessary sequence.
143.
Let us examine ourselves. Are
we working as apparently ‘isolated’ disciples or are the brothers of the Ashram
powerfully present in our minds.
144.
DK had called together certain
individuals to form groups and finally one larger group. It might have been
easy enough for the members of that group to think of each other in the right
way. Naturally, that might not have been sufficient, for the ashramic brothers
unknown to the disciple (many of them focussed on the inner planes) are far
more numerous than any small outer group standing upon the periphery of the
Ashram.
145.
DK’s outer groups no longer
exist in such an organized and closely supervised manner, yet the requirement
does not change. Before we can become aware of the “point”, the circle of
brothers must be of real moment to us.
146.
I would recommend that we study
the ninth Rule for Applicants which deals with some necessary preliminaries.
The disciple starts on the periphery of the Master's circle and
works towards the centre; he is apt, however, to reverse this procedure
in his consciousness.
147.
DK states the facts. We do not
factually begin working at the center of the Ashram. Factually, we stand,
with our group brothers, on the periphery, and gradually work our way in—together.
148.
He suggests, however, that the
disciple may tend to think of the center more than the circle.
I have stated that
initiation is essentially a process of revelation.
149.
This point was emphasized at
the outset of this section.
For the disciple who is
being prepared to take an initiation the emphasis is necessarily laid upon
recognition—the intelligent recognition of what is to be revealed.
150.
This is the proper emphasis
for the disciple in preparation for initiation.
This requires on his part a definite emergence from the world
of glamour so that there can be a clear perception of the new vision;
151.
If we cannot recognize that
which is to be revealed it is suggested that we are still englamored. The suggestion is an obvious one but one which
needs emphasis: glamour prevents and distorts clear perception of the new
vision.
a new light is thrown upon old and well-known truths so that
their significance is extraordinarily [Page 258] changed, and in that changing the plan or purpose of Deity takes on an entirely
fresh meaning.
152.
We may see something of importance
repeatedly and yet its real meaning escapes us. When we emerge from the field
of glamour we see within a new light. In a way, we see the same thing we saw
before, but now we see it far more as it is.
The inexperienced neophyte is constantly receiving revelations
and recording what he regards as most unusual intuitions.
153.
This we have constantly seen,
have we not?
All that is really happening,
however, is that he is becoming aware of soul knowledge,
154.
Soul knowledge, as valuable
as it is, is not the intuitive revelation pertaining to Spiritual Triad and
even to Shamballa.
whereas for the initiate
the intuition is ever the revelation of the purpose of Shamballa and the
working out, both from the short range and the long range angle, of the
divine Plan.
155.
We can see that for Master DK,
revelation is no small matter and
concerns the working out of Divine Purpose and Plan originating in Shamballa.
The revelation which
is accorded at initiation is given to the soul, recorded by the
"mind held steady in the light" and then later—with greater or
less rapidity—transferred to the brain.
156.
The initiate (as he is being
initiated) stands in soul consciousness. That which is conferred is conferred
upon him as a soul. This is so easily
forgotten and personalized.
157.
The sequence is ever soul—mind—brain.
158.
Revelation has been conferred
upon the soul. If we are capable of achieving the “mind held steady in the
light”, we are capable of knowing (in our mental consciousness) that which
the soul knows. A further step involves the transference of this knowledge
(probably with inevitable reductions) to the brain.
159.
We gather from what is here
said that the transference from mind to brain is far from instantaneous. Inwardly
it is highly probably that we know far more than ‘we know we know’.
You can see, therefore, the true intention of the system of Raja
Yoga as it trains the mind to be receptive eventually to the Spiritual Triad.
160.
In the system of Raja Yoga the
Spiritual Triad is not mentioned per se, but statements pointing to triadal
awareness are in constant use.
161.
It can be gathered that the
Raja Yoga system requires the building of the Antahkarana.
You can also see why for
centuries the emphasis of the Teachers of the Ageless Wisdom has been upon
the necessity for discrimination, particularly where the probationary disciple
is concerned.
162.
One type of necessary discrimination
is between the soul revelation of many neophytes and the triadal revelations
of more experienced disciples.
I am at this time carrying the current teaching upon initiation
a step forward and am seeking to show that it is not essentially a process of soul-personality fusion (though
that has to be a preliminary step) but of monad-personality integration,
carried forward because of an attained alignment with the soul.
163.
DK redefines initiation in relation
to the Monad and its integration with the personality. He is obviously dealing
with initiation as it applies to the third degree and beyond.
164.
He asks us to understand initiation
in a manner more deep and comprehensive than the usual manner in which it
is understood, though soul-personality fusion is an inescapable necessity.
165.
We see that, indeed, He is carrying
the conception of initiation beyond the capacity for attainment of many of
those who will read His words.
166.
Notice the contrast between
the words “fusion” and “integration”. DK is not yet speaking of Monad-personality fusion, which, if it exists, is more the domain of the Master or the
Chohan, and involves a mayavirupa.
Initiation is in fact the essential and inevitable process of transferring
the primary triplicity of manifestation into the basic duality of spirit-matter.
167.
This is an important definition
of initiation and is given from an angle, which for some, may be new.
168.
Interestingly, on our planet
we are moving (in terms of rays) from the number three to the number two.
The numbers involved in defining the initiation process are the same.
It is the "dissolution of the intermediary," and to
this the crucifixion and death of the Christ was dedicated and intended
to be the revelation, to the initiates of the past 2000 years, of the transmutation
of the trinity of manifestation into the duality of purpose.
169.
If this was the intention revelation,
it certainly escaped many because of the normal tendency of human consciousness
to materialize spiritual processes.
I cannot word this in
any other way but the enlightened will comprehend my meaning.
170.
Presumably, the “enlightened”
are those who have achieved at least the third initiation with its exposure
to “light supernal”.
The interpreters of the Gospel and many disciples of the Christian dispensation have singularly failed
to grasp this revelation;
171.
This is probably due to their
spiritual status and to the rays upon which they worked—more the sixth than
the second.
172.
Over the course of 2000 years,
some have definitely grasped the revelation, but it has not made its way into
commonly accepted Christian thought.
they have laid the emphasis
upon the death of the personality, whereas when Christ experienced the "great
void of darkness" and chanted aloud the occult mantram "My God,
My God, why hast Thou forsaken Me," he was recognising simultaneously
the distinction between His "robe of glory" (symbolised by the
[Page 259] partition of His garment by the Roman soldiery) and also calling
the attention of all future disciples and initiates to the disappearance
of the "middle principle," the soul;
173.
The levels of interpretation
were very different. It is probable that a number of the disciples of the
Christ stood at the point of the second initiation, a period of incarnational
experience during which the “death of the personality” would have been important
to them.
174.
The Christ was speaking of events
within the causal body. Its disappearance allowed a new focusing within the
Triad. Of course, this type of experience was more that of the Master Jesus.
The Christ had for long been triadally focussed.
175.
The forsaking “God” is clearly
the Solar Angel Who is returning to the Heart of the Sun or the Central Spiritual
Sun (the two higher periodical vehicles of the Solar Logos).
He was projecting (into
the world consciousness) the recognition which must come of relation to
the Father or the Monad.
176.
If the Christ inspired the speech
on the Cross, it is easy to see the monadic origin of the words.
This great dissolution is culminated for us at the time of the
third initiation when the Light of the Monad obliterates the light of the
soul and the material atomic light of the threefold personality.
177.
This is an important statement
emphasizing the monadic nature of the third initiation.
178.
The term “great dissolution”,
however, is enigmatic, as we would think of it as more related to the fourth
initiation.
179.
The obliterating light, however,
has everything to do with the third initiation, and was the reported experience
of Paul on the Road to Damascus
.
180.
How can one speak of a “dissolution”
at the time of the third initiation? May we think of a kind of “blotting out
of form”, a kind of “hiding all difference”?
181.
If so, we might call it a kind
of “dissolution” of the illusions of consciousness.
But—and here is the point—the
recognition of this death and its effects is only symbolically enacted and
recognised at the time of the fourth initiation, the Crucifixion.
All lesser dissolutions, deaths, renunciations and disappearances of that
to which the lower nature holds and is held are enacted
in relation to the accustomed aspects of form-life, and of conscious sensitivity
and awareness; they are simply preparatory to and symbolic of the
final great dissolution of the causal body, consummated at the Crucifixion.
182.
Well, DK clarifies the matter.
He places the third initiation in the category of “lesser dissolutions”. The
third and lesser initiations all have their “dissolutions, deaths, renunciations
and disappearances” of certain states of consciousness and energy states,
but they are all somewhat like practice for the Great Renunciation.
183.
So, clearly, the earlier dissolutions
are related to the “accustomed aspects of form-life” etc, and are not in relation
to the ‘un-accustomed aspect’—i.e., the causal body.
184.
DK calls the Crucifixion (as
the “final great dissolution) symbolic. We might say that it is symbolic of
many far greater dissolutions to come.
This leads to the resurrection or uprising of the personality-soul
consciousness (duly fused and blended) into that of the monad.
185.
Note the term “resurrection”
as here used. The resurrection process begins at the fourth initiation, and
in the Christian narrative, the resurrection is much associated with the aftermath
of that initiation.
186.
However, the true Resurrection
Initiation is expressed through the seventh initiation. We might think of
it as in process from the fourth to the seventh. The true Resurrection follows
the Ascension and involves the rising of the liberated Monad to the logoic
plane—quite another thing to the resurrection as here described.
187.
We note that soul and personality
consciousness are blended before they rise into monadic consciousness. This
is a point never to be forgotten. Soul-personality fusion must precede Monad-personality
integration, which is really Monad—soul/personality integration.
This is finally carried to the point of solar perfection at the
Ascension initiation.
188.
DK seems to say that the type
of resurrection of soul-personality consciousness here discussed is perfected
at the Ascension initiation, which is the sixth. We can understand why He
says so, as, at the sixth initiation, the Monad, as we think we understand
it, is still intact.
189.
What becomes of the Monad at
the seventh initiation (the true Resurrection) when it comes into relation
with the logoic plane is a matter for cautious speculation. Perhaps the Monad
changes vestures when it focuses on the seventh plane.
I have given you this teaching in terms of the Christian presentation
as it may be simpler for you to grasp, but there are many other formulations and approaches to these truths and
the newer they are the more difficult necessarily are they to present.
190.
Can we think of other presentations
of the same truth? If so, do we find the Christian presentation easier of
apprehension?
Only those who are on the immediate verge of initiation will
understand; the others will prefer to interpret these truths to themselves
in the easier and well-known formulas of the preparatory stage of the at-one-ing
of soul and personality.
191.
We are speaking of those who
are on the verge of the third or fourth initiations. Within the psyche of
such people there are transpiring realizations and revelations which are not
easy to put into already formulated language.
192.
For such people, the term being
has some real significance and the “Monad” is not just a word.
The stage of recognising the revelation which is accorded to
the initiate of the major Mysteries is itself divided into lesser phases.
193.
We note the idea of “recognizing
the revelation”. We recall that that which is to be revealed is eternally
present but for so many, unrecognized.
194.
Note we are speaking of the
“initiate of the major Mysteries”, again suggesting that what is said here
does not apply to the initiations of the threshold, but only to the truly
major initiations—the third and beyond.
These might be described as three in number though much is dependent
upon the initiation to be taken and the ray of the prepared disciple. These
are:
195.
With certain qualifications
concerning the initiation to be taken and the ray of the initiate taking the
initiation, DK will describe the stage of recognizing the revelation.
1. The Stage of Penetration. This refers to the piercing through
the world glamour and thereby effecting two objectives:
196.
We can correlate this phase
with the application of the fifth ray as wielded through the ajna center.
The influence of the planet Venus will be prominent.
197.
The piercing action also suggests
the Projection phase of the building of the antahkarana, which gives access
to the energies of the spiritual triad.
198.
When the term “world glamour”
is used, it is possible that the illusions of the lower mind are also included.
[Page 260]
a. The Light of the Spiritual Triad streams into the consciousness
of the initiate, via the antahkarana, so that the Plan for humanity and
the divine Purpose in relation to the planet become increasingly clear.
This initiates relation to Shamballa.
199.
We see the potency of the antahkarana
and how, only by means of its agency are carried knowledge of the Divine Plan
and Divine Purpose.
200.
What we come to understand is
that the antahkarana eventually gives access to the Monad and to Shamballa.
201.
We note that DK does not say
that ‘this consummates relation
to Shamballa’. Only the first phases of contact are indicated.
b. Part of the world glamour is thus dissipated and thus a clarifying
of the astral plane takes place and humanity is consequently served.
202.
We remember that we are speaking
of the stage of “recognizing the revelation”. Those engaged in this process
(a process necessitating the building and use of the antahkarana) are serving
humanity through the clarification of the astral plane.
Every disciple who arrives at a recognition of the initiate-revelation
releases light and dissipates a part of the glamour which blinds the mass
of men.
203.
Here we see the value of working
upon ourselves and upon our power to recognize initiate-revelation. The very
recognition is a service.
The sixth ray disciple takes far longer over this stage of penetration
than do disciples on the other rays but only in this world cycle.
204.
By “world cycle” we may mean
the fourth round; that would be the largest possibility. There are other cycles
of great but lesser duration which could be indicated. A great Platonic Year
(of approximately 25,000 years) is from one perspective, a “world cycle”.
205.
The sixth ray disciple (presumably
the disciple whose soul is focussed upon the sixth ray) is often involved
in the generation of glamor rather than its piercing and dissipation. Yet,
interesting, all disciples involved in Group IX.2 (the Trained Observers,
or ‘Glamour Group’) possessed the sixth ray either in the personality or astral
body.
206.
We realize that glamour is blinding,
and is dissipated through extensions of the sense of sight.
2. The Stage of Polarisation.
207.
This is the second stage of
the threefold stage of recognizing the revelation.
This is the stage wherein the initiate, having let in the light
and penetrated through the dense fogs and mists of the world of glamour,
suddenly realises just what he has done and takes a firm stand, correctly oriented towards the vision (or
to word it otherwise towards Shamballa).
208.
Penetration, apparently, may
not be accompanied by full understanding that penetration is actually occurring.
209.
So, in the larger process of
recognizing the revelation, there comes the moment of ‘recognizing that penetration
has occurred’ and its results.
210.
When the recognition comes,
a stand is to be taken necessitating an act of will. Every stand requires
will.
211.
The vision in such a case is
no illusory vision, but an apprehension of Shamballa, itself, at least in
some measure.
212.
To know and understand what
we have done is to strengthen what we have done. This is a general principle.
One of the things which
must be grasped is that as the initiate is a point of hierarchical life
(either on the periphery of the Hierarchy, or within the circle or at the
centre) he is a definite part of the hierarchical effort.
213.
Who is a member of the Hierarchy?
In some respect every aspirant and disciple is included within the circle
of hierarchical life, but the initiate is a member of Hierarchy in a truer
and more complete sense.
214.
All—aspirants, disciples and
initiates—are part, to a degree, of “the hierarchical effort”, but an initiate
definitely so.
That effort is directed towards an orientation to the greater
centre of life—Shamballa.
215.
Yes, we remember that Hierarchy
is oriented towards Shamballa. If the initiate or initiate-disciple is definitely
a part of the hierarchical effort, he, too, is oriented towards Shamballa.
216.
We should pause to realize the
importance of this Shamballic orientation, as our usual thought may be of
the Hierarchy—a thought which, of course, should not cease.
Students are apt to believe that the orientation of the Hierarchy
is towards humanity. That is not so.
217.
DK is putting things in proportion
for us.
They respond to human
need when the demand is effective, and are custodians of the Plan;
218.
We notice that humanity must
really be in need before the Hierarchy will respond and that the demand sent
up because of that need must be “effective”—i.e., sufficient in its invocatory
power.
but the orientation of
the entire hierarchical group is towards the first aspect, as it expresses
the Will of the Logos and manifests through Shamballa.
219.
This is a necessary clarification
for self-centered humanity.
Just as the disciple has to do two things: polarise his position
by establishing right human relations and at the same time become a conscious,
practising member of the Kingdom of God, the Hierarchy, so the initiate—upon
a higher turn of the spiral—has to establish right relations with the Hierarchy
and become simultaneously conscious of Shamballa.
220.
We have an important parallel:
i.
Establish right human relations
ii.
Become conscious, practicing
members of the Kingdom
of God
i.
Establish right relations with
the Hierarchy
ii.
Become simultaneously conscious
of Shamballa
221.
For the initiate, the requirements
are one step higher.
All I can impart here is the desired point of attainment [Page
261] but the phraseology is relatively
meaningless, except to those who are experienced in the processes of initiation
to a greater or less degree, according to the initiations already taken.
222.
DK writes knowing that He will
not be fully understood except by those who are passing through the process
of initiation or who have passed through it.
223.
The degree to which He will
be understood depends upon the initiatory experience of the one who attempts
to understand.
This polarisation, this point of focussed effort and this attained
orientation is the basic idea lying behind the phrase "the Mountain
of Initiation
."
224.
We are dealing with three
factors which give us a fuller understanding of the phrase “the Mountain
of Initiation
”
- Polarization
- The point of focussed effort
- The attained orientation
225.
If, symbolically, we are engaged
in climbing the “Mountain
of Initiation
”,
these three factors are of importance to us.
The initiate "plants
his feet upon the mountain top and from that point of altitude perceives
the thought of God, visions the dream within the Mind of God, follows God's
eye from central point to outer goal and sees himself as all that is and
yet within the whole."
226.
Here is obviously a selection
from the “Old Commentary” describing what the initiate does once he “plants
his feet upon the mountain top”.
227.
The initiate is obviously focussed
within the Spiritual Triad, and in touch with the Monad which is rapidly integrating
with the soul-infused personality.
228.
The three things done by the
initiate suggest the three aspects of divinity and the first, second and third
rays.
229.
Under the third ray, he perceives
the thought of God.
230.
Under the second ray, he dreams
the dream within the Mind of God (the buddhic formulation of that which is
within the Divine Mind).
231.
Under the first ray, associated
with the directing “eye”, he follows God’s eye from the central point (this
involves atma) to the outer goal (as the Divine Will would manifest it) and
sees himself (in Isolated Unity) as all that is and yet within the whole.
He sees himself as both the individual and the whole—a state which DK has
beautifully described in R&I.
“In the state of being
which we call the monadic, no difference is recognised between these two because
(if I can bring such ideas down to the level of the intelligence of the aspirant)
it is realised that there is no identity apart from universality and no appreciation
of the universal apart from the individual realisation, and this realisation
of identification with both the part and the whole finds its point of tension
in the will-to-be, which is qualified by the will-to-good and developed (from
the consciousness angle) by the will-to-know. (R&I 106)
3. The Stage of Precipitation.
232.
We finally reach the third stage
in the process of “recognising the revelation”.
Having thus identified
himself through penetration and polarisation with the Plan and with the
Will of God (which is the key to Shamballa), he then proceeds—as a result of this triple recognition—to do his share in materialising
the Plan and in bringing through into outer manifestation and expression
as much of that Plan as he can.
233.
We gather that “recognising
the revelation” carries with it the demand that that which is recognized be
precipitated.
234.
If we are looking for an understanding
of “the key to Shamballa”, DK gives it to us directly—it is the “Will of God”.
235.
Why is the recognition a “triple
recognition”? There are three phases to “recognising the revelation”, but
is the revelation itself triple?
He thus becomes first
of all an outpost of the Hierarchy (which of necessity means sensitivity
to the Shamballa energy), and then increasingly an Agent of Light—the Light
universal, or the Light of the Monad.
236.
As the recognition is recognized
the initiate passes through two phases:
- Becoming an outpost of Hierarchy. Every member of the Hierarchy
is sensitive to Shamballic energy.
- Becoming, increasingly, an “Agent of Light”—the universal light
of the Monad. In this instance, the universal light is solar logoic
light. The solar system is, from one perspective, the ‘universe’ in
which we live.
237.
DK has described the high destiny
which lies before the gradually ascending initiate. This destiny indeed embraces
more than we would normally conceive when thinking about the initiation process.
In certainly gives us adequate incentive to strive towards our higher possibilities.
I have no more to say today anent initiation. Ponder upon that
which I have given and grasp as far as you imaginatively can the magnificence
of the initiatory process—so vastly more inclusive than has been indicated
by any of the teaching given hitherto.
238.
We are enjoined to use our imagination
in the attempt to grasp the nature of an initiation process of great scope.
When DK uses a word like “magnificence” it should arrest our attention.
239.
If we pause to reflect, we will
understand how very much has been given in this instruction. The danger is
to read once through lightly and not return. Rather, a ponderous and pondering
approach is needed if we are to extract the vital essence of what has been
conferred.
After the war is over and the new world, with its coming civilisation
and culture begins to take shape, an increasing emphasis will be laid upon
the purpose of the Controlling Deity or basic Life or Energy as it is working
out through humanity.
240.
DK is telling us of the importance
of a growing apprehension of the Purpose of Deity—God, the Planetary Logos,
as He expresses Himself through the Will aspect.
This will be done by those who are trained esotericists.
241.
Naturally it would be beyond
the scope of even the advanced human being.
Much that is now being
said by world leaders and serving workers in every nation is an indication
of an unconscious response to the Shamballa energy.
242.
It is expected that the true
esotericist will respond consciously
to this greatest of all planetary energies.
Towards the end of the century and during the first few decades
of the twenty-first century, teaching anent Shamballa will be given forth.
243.
Will this teaching be given
by DK after 2025, or will it also be given by those esotericists who can truly
comprehend it and help it make sense to at least some human beings?
The effort of the abstract mind of man will be towards the comprehension
of this, just as the [Page 262] goal of hierarchical contact marks the present
effort of the disciple.
244.
This is an important statement.
Each of us has an abstract mind. How should this abstract mind be used? To
what end?
245.
Here the answer is given: towards
the comprehension of the teaching anent Shamballa. How many of us have used
our abstract mind in this manner with any consistency?
Glamour is disappearing; illusions are being dissipated; the
stage of penetration into a new dimension, into a new phase of effort and
of attainment is rapidly being promulgated.
246.
DK is looking at the world as
it appeared to His inner vision in the 1940’s. It is true that much glamour
and illusion have been dissipated. It is also true that some powerfully motivated
groups are still potently under the sway of glamor and illusion and are posing
a considerable danger for the continuation of the human race.
This is being done in spite of all the horror and agony and will
be one of the first results of respite from war.
247.
When this instruction was written,
WWII was still raging. In the midst of it all, DK witnessed the dissipation
of the glamorous and illusory forces.
The war itself is shattering illusions, revealing the need for
change and producing a demand for a future new world and a coming beauty
in living which will be revolutionary and a
material response to an intensive initiation process in which all
disciples can share and for which advanced aspirants can prepare themselves.
248.
This is stated as a fact and
also as a great ideal. We have, however, yet to see that “coming beauty in
living” (at least globally in any significant measure). Perhaps quite a few
have been witnessing “a material response to an intensive initiation process”.
Following the war, and especially in the 60’s and 70’s there was an extraordinary
urge among millions towards the expansion of consciousness. It still persists,
but is in danger of being overcome by highly charged inferior forces.
THE FORMULAS
Now that you have, presumably, brooded for some months on my
instructions on the Formulas, I will seek to impart to you some of the deeper
implications.
249.
This is DK’s method of working.
He offers much that is enigmatical in the hope of evoking the intuition of
His chelas. Later He offers specific interpretations of that which was earlier
offered. Thus are ideas corrected, including, presumably, some of the ideas
offered in the last commentary.
Formula One. — "A line of fire between two blazing points.
A stream of water blue, again a line, emerging from the earth and ending
in the ocean. A tree with root above and flowers below.
"Out of the fire and always at the midway point appears
the eye of God (Shiva). Upon the stream, between the two extremes, there
floats the eye of vision; a thread of light unites the two.
"Deep in the tree, between the root and flowers, the eye
again is seen. The eye that knows, the eye that sees, the directing eye—one
made of fire, one fluid as the sea, and two which look from here to there.
Fire, water and the earth—all need the vital air. The air is life. The air
is God."
250.
This is the complete formula
and we offered a rather extensive interpretation of it in the previous commentary.
These formulas and their implications have caused some of you
concern because of their extreme difficulty of interpretation.
251.
We have been told that the concrete
mind alone will not serve for a meaningful interpretation. The intuition is
required.
I would ask you to bear
in mind that you are individually [Page 263] quite unable to grasp the extent
of your own comprehension because the mind (the major conditioning factor
in a disciple's life in the early stages of his training) knows far more
than the brain is capable of recording.
252.
This is an encouraging statement
and tends to promote the process of intuitive pondering even if the results
seem meager.
253.
Because we are not quite aligned
and integrated beings, we do not know (in brain consciousness) what we know
within our mind and soul.
Later, in the life of
the initiate, the soul registers consciously for the disciple who can identify
himself with the soul, far more than the concrete mind is able to register.
254.
DK is identifying two kinds
of cleavages—one between brain and mind and a still higher cleavage between
mind and soul.
255.
We see that if we are to register
that which the soul knows (or that which we, as a soul, know), we have to
identify with the soul or as a soul. This will require a special
attitude of mind which prevents it from becoming a consuming limitation.
I would ask you, therefore,
to cease gauging your capacity to understand and instead simply to brood
and reflect.
256.
DK is encouraging His chelas
to stop pulling themselves up by the roots to see if they are growing. So
often He asks them simply to do what He suggests. So often, they did not,
thus damaging their process and the progress of the group.
Let me briefly summarise for you some of the things I indicated
anent these formulas in my previous instructions:
257.
We are receiving a clarification.
1. They are concerned with the six relationships, as the disciple
succeeds in establishing them.
258.
There are six formulas and six
responses to these formulas which we could call “formulas of revelation”.
2. These six relationships are not six initiations but six intermediate
expansions of consciousness, occurring between the major initiations.
259.
It would seem that the use for
the formulas is principally during the process between initiations.
260.
The “major initiations” as that
term is here used, may well mean our usual initiations—one through five.
261.
We note that between initiations
it is most necessary for expansions of consciousness to occur. Such expansions
represent the necessary movement from the established initiatory state to
the next initiatory state.
3. They are definitely formulas of integration:
262.
We remember that the whole purpose
of the initiatory process is the integration of the Monad and personality, or soul-infused personality.
263.
The various possible forms of
integration promoted by these formulas are given below:
a. They concern integration progressively into a Master's group.
264.
We recall that this involves
first a continuous awareness of the circle of brothers, and then a growing
awareness of the “point at the centre”.
b. They also concern
integration into some state of group sensitivity, on some one plane,
for consciousness of sensitive response
is the keynote of all the planes throughout the solar system.
265.
The members of the ashramic
group must, together, become sensitive.
266.
On each plane a particular possibility
for group sensitivity exists.
267.
Another important principle
is being brought to our attention: “consciousness of sensitive response is
the keynote of all the planes throughout the solar system”. Thus, through
the correct individual and group response to the formulas, increasing sensitivity
upon all the planes of our solar system may be achieved. Such sensitivity
(to exist in relation to the highest planes of the cosmic physical plane)
would, of course, necessitate initiations beyond even the fifth.
4. They are also formulas of revelation. This is peculiarly so
in connection with Formula One. They bring about, when rightly used:
268.
Here DK discusses the formulas
as “formulas of revelation”. Earlier he told us that the correct sensitive
response to the ancient formulas should be called a “formula of revelation”.
We shall have to proceed cautiously to gather His full meaning.
a. The revelation of group feeling.
269.
This is a reconditioning, especially,
of the group astral body so that its content is understood and can be moved
towards harmonization, and responsiveness to the buddhic energy.
b. The revelation of the Master as He is, the centre of light
and power within the circle.
270.
This is the revelation of the
“point within the circle”.
c. The revelation of the point of life at the centre of all forms.
271.
This is the revelation of a
more ubiquitous point reminiscent of the “Relinquished Point” in the third
phase of the Leo process (EA 332). The point of life at the center of all
forms is, in a way, the same point.
The unity of all life is thus revealed.
These effects, resulting from right comprehension of the formulas,
might be regarded as reactions—automatic and inevitable;
272.
Our task, then, is to comprehend
the formulas correctly, and the three revelations here listed will follow.
I used this word "reaction" in my last instruction.
These reactions are frequently, and I might say usually, unconscious and
it is only gradually that the disciple wakes up to the fact that by quiet
reflection upon the formula, certain [Page 264] expansions of consciousness,
a greater sensitivity and an intuitive recognition of the hitherto unseen
and unrealised have wrought definite changes in his subjective nature.
273.
Here DK speaks of the “reactions”
just mentioned—the reaction being considered a “formula of revelation”.
274.
He adds an important point—that
the reactions are usually unconscious.
275.
He also asks for “quiet reflection”
upon the formulas.
276.
From quiet reflection we may
expect:
- Certain expansions of consciousness
- A greater sensitivity
- An intuitive recognition of that which hitherto has been unseen
and unrealized.
277.
From such quiet reflection,
we will see that definite changes in the subjective nature have been wrought.
The process is subtle and occult, difficult to understand—nothing obvious.
Ours is the task of following the instructions to quietly reflect, in the
trust that the developments of which Master DK speaks will emerge.
He does the required work
and the results naturally and simply happen.
278.
It’s so simple, and yet many
disciples simply lack the trust.
Here is a hint as to the need for occult obedience. I have the
responsibility of indicating to you the work I want done and the steps to
be taken. You subsequently have to do the work.
279.
We have here a very concrete
example of occult obedience. Often it is phrased in terms of a relation between
the disciple and his soul/Solar Angel. Here, it is put in terms of simple
obedience to the Master’s suggestions.
Most of you, living normally
as you do in the world of effects and not in the world of causes, are preoccupied
with the possible results and the phenomenal differences (if I might call
them so) which are expected by you to eventuate from the work.
280.
This is a rather objective orientation,
superficial really, and common. It arises, perhaps, from eagerness for progress.
Therefore, instead of concentrating upon exactitude of work and
meticulous obedience, your energy goes into the thought of what will happen,
into the consideration of the difficulties of the work, and into your belief
that no results are demonstrating in your particular case.
281.
The contrast between what DK
expects and what usually happens is stark.
282.
DK expects the chela to concentrate
upon doing the work with exactitude. He also expects meticulous obedience
to His recommendations.
283.
Instead He receives:
- The chela’s energy directed to the thought of what will happen
- The chela’s thought focussed on the difficulties of the work (which
certainly stops progress).
- The chela’s belief that no results are occurring in his particular
case.
284.
Obviously, what we tend to do
as chelas is not what we should
be doing.
Primarily what I am doing
in giving you these formulas is to aid you to work in the world of causes
and so draw you consciously out of the world of effects.
285.
DK has just told us that His
chelas tend to work in thee world of effects—presumably the world of the senses
or, if slightly expanded, the world which comprises the eighteen lower sub-planes
of the cosmic physical plane.
286.
What He is attempting to do is
draw His chelas into the world of causes, which includes the higher three
levels of the mental plane and, judging from the definitions of the scope
of the initiatory process, the levels of the spiritual triad as well.
Therefore, I would ask you to do the indicated work, to concentrate
your minds upon these formulas
of power—"working without attachment," as the Gita expresses
it—and refrain from looking for results, knowing that they will be there,
e'en though unrecognised by you, until your focus is more definitely subjective.
287.
Here the ancient formulas which
are also “formulas of revelation” are called “formulas of power”. This may
suggest that they put the chela in touch with his monadic nature.
288.
We are asked to work in a certain
way—meticulously following the Master’s instructions and doing so without
attachment to results.
289.
We are to have faith and to
expect recognition later, when we
have developed a more “subjective” focus.
I did not say "introspective,"
my brother, but "subjective." To be an introvert really means
that you, as a thinking personality, are always looking in to your inner
feeling and thought life. That is not living subjectively; it is living
as an outer observer who looks within.
290.
DK is offering an important
distinction between subjectivity and introversion.
291.
Introversion is still a personal
orientation, involving some of the higher sub-planes of the eighteen lower
sub-planes.
292.
The observer doing the introspecting
is the observer within the personality brain consciousness. This is not at
all the true inner observer—the disciple as the soul-in-incarnation.
293.
The distinction seems clear
and yet many confuse the two orientations.
To live subjectively means
that the focus of your consciousness is within and that from that point
you look in two directions: outward at the personality upon the physical
plane and inward at the soul. Ponder on this.
294.
This is most interesting as
it becomes apparent that it is the disciple (positioned midway between the
personality and the soul) who is the seat of the subjective attitude.
295.
Often when we use the term “disciple”
we think “personality”, but it is not so. The distinction must be clearly
held in mind.
296.
Thus, we are now to discriminate
between the outer observer and the true disciple or inner observer—a position
of consciousness which is neither personality consciousness nor full soul
consciousness.
The distinction is very real and one that you should grasp. The man who knows the difference between
living an introspective life and a subjective life is well on the way to
being a true esotericist.
297.
Here is another golden statement.
We may often wonder, “just what is the true esotericist?” Here we are told
in relation to the “Attitude of the Observer”—the often used occult practice.
298.
When we function as the observer
how do we function? Here we are given the proper method.
Let us look for a minute at Formula One and seek its [Page 265]
simplest interpretation, and yet an advanced one from the angle of the neophyte
(which you should not be).
299.
To whom is DK speaking? To the
members of the New Seed Group—supposedly tested disciples.
300.
Perhaps not too many who are
truly neophytes will read and ponder these ancient formulas—at least not for
any significant amount of time. They are too difficult for the neophyte’s
consciousness.
I will take one or two general ideas which emerge from an analysis
of the whole and then a few sentences which—when interpreted—may throw light
upon certain basic and practical significances.
301.
It will be interesting to see
whether the interpretation in the last commentary accords with the clarifications
now given by DK.
I would first have you note the emphasis upon the "eye"
in this formula. It is a keynote and appears in various guises. Behind all
the ideas lies the concept of seeing, of a Seeing One, looking on at the
created Whole.
302.
One of the major keys to the
initiatory process is sight. At the first initiation the candidate sees (inwardly) the soul for the first
time.
303.
Initiation is directly related
to the fifth ray, and so are sight and vision.
This same concept is to be found in the fundamental Masonic symbol
of the Eye of God which dominates everything within the Temple
. In this formula we have:
304.
Masonry is presently and symbolically,
a system which depicts the process of initiation. If the “All-seeing Eye”
dominates everything within the Temple
,
we see the inseparability of the initiatory process and the “Eye”.
1. The Eye of God. Shiva is the first Person of the Trinity,
the Destroyer, but at the same time the Final Absorber, the Whole and yet
the part.
305.
In the state of “Isolated Unity”
the perceiver realizes the Whole in relation to all the parts. Yet the vision
of the parts and their unity also exists.
306.
Is it clear that the “Destroyer”
can be the “Final Absorber”? This final absorption, though an act of restitution,
is also an act of destruction—in relation to the forms which previously existed.
This is the organ of the
divine Will or Power, the Eye, through Whose directed gaze the power flows
outward to its created Whole. In the case of the human spirit, it is the
Monad.
307.
The “Eye of God” is the Monad.
How often do we think of the Monad as an “Eye”?
308.
The directing power of the Monad
is released through a “directed gaze”. We see how, through one of the powers
of the eye, the Monad sustains the Whole.
309.
The same can be said on a larger
scale of the planetary logoic Monad and of the solar logoic Monad in relation
to the solar system.
2. The Eye of Vision,
indicating this time not the directing energy, but the conscious Observer,
the Soul, whether cosmic, solar or human.
310.
The Eye of Vision relates to
the Soul and its consciousness. It does not direct; it observes.
311.
With which “Eye” do we (the
“I”) ‘I-dentify’?
3. The Eye that Knows. This
is the disciple who, from stage to stage, reacts increasingly to
the direction of the spiritual will and to the growth of sensitive response,
and in both his brain and his mind consciousness in the three worlds knows.
312.
The disciple is still dualistic
and the “Eye that Knows” is really two eyes—a right and a left, guaranteeing the ability to “look from
here to there”.
313.
We note that the disciple, as
the third in this sequence of eyes, responds both to the directing eye (the
Monad) and to the eye of “sensitive response” (the soul). Through the disciple
the quality of these two eyes is expressed in the dualistic world of form.
That knowledge is limited in the neophyte, deepening in the disciple
and profound in the Master, but it is all related to vision.
314.
All of the types here mentioned
are related to “The Eye that Knows”. Even a Master is a disciple and, thus,
expresses His own particular manifestation of “The Eye that Knows”.
4. At the same time this formula tells us that there are four
eyes:
315.
Naturally, we would expect this
if we understand the nature of “The Eye that Knows”
a. "One made of fire" . . . the eye of God.
316.
The Monad is the fiery eye,
the eye of fire.
317.
What is the true constitution
of the Monad? Is it not a spark descending from the One Flame?
b. "One fluid as the sea" . . . the eye of vision.
318.
The fluidity reminds one of
both Mercury (quick silver) and of Neptune (god of the ocean or sea). This
is a buddhic eye, fluidly fusing the many perceptions into a recognizable
unity.
c. "And two which look from here to there, the eye that
knows." These are the eye
of the disciple and the eye of the personality. There is a clue
to this in a statement in The Secret Doctrine that the right eye [Page 266]
is the eye of buddhi and the left eye the eye of manas—these
are the eyes of the high grade integrated personality, en rapport with the
soul.
319.
There are two human eyes and
one of them symbolizes the disciple and one the personality.
320.
Both the centers of consciousness
called “disciple” and “personality” are here referred to as “eyes”, and this
is correct for both of them are sources of sight. One can see as a disciple
responsive to the soul (this would in this case correlate more with the eye
of buddhi) or one can see as a personality in a limited, mental, egoistic
manner (which, in this case, would correlate more with thee eye of manas,
for the personality is considered the vehicle of intelligence).
321.
Thus, we see that Monad, soul,
disciple and personality are all “eyes”. As well, they are all “I’s”.
d. "Fire, water
and the earth all need the vital air. The air is life." The
clue again to this is to be found in The Secret Doctrine, I.80, where we
find the words "Matter is the Vehicle for the manifestation of Soul
on this plane of existence, and Soul is the Vehicle on a higher plane for
the manifestation of Spirit and these three are a Trinity, synthesised by
Life, which pervades them all."
322.
The air, in this case is pure
energy, pure vitality, life. The “vital air” pervades the fire, water and
earth discussed in the formula, just as Life pervades Spirit, Soul and Matter.
323.
In this case, we cannot think
of air as simply the energy of the systemic buddhic. Plane. Perhaps it can
be conceived in relation to the energy of the cosmic buddhic plane, on which
the Pleiades are focussed (and on which, the chart on TCF 344 shows the seven
Rishis of the Great Bear focussed).
You can see, therefore, upon careful reflection how simple this
matter is, exoterically considered, and how the key to understanding lies in conscious identification with all
three, both sequentially through growth and simultaneously through initiation.
I have here given you an occult
hint.
324.
The Tibetan makes the interpretation
of Formula I appear rather straightforward. To deeply understand the formula
however, is another matter.
325.
He is telling us that if we
wish to understand, we have to identify—with
all three eyes.
326.
We can do this sequentially
as we grow in consciousness. But if we learn to identify as the Spirit aspect,
all three identifications can occur simultaneously. This becomes possible
through the faculties which grow through the initiatory process.
327.
Saturn is the planet of sequence,
and Uranus, the planet of the Hierophant, the planet of simultaneity.
328.
One who can only see through
the eyes of the personality and of the disciple cannot possibly apply the
necessary simultaneity. This becomes possible only with identification when
Spirit is becoming a reality.
329.
In the terms that DK has discussed
initiation in this instruction, only the Spirit-identified individual is the
true disciple.
Secondly, I would have you note how this formula refers to the
antahkarana:
330.
The use of the word “line” suggests
the antahkarana.
1. "A line of fire between two blazing points"—the
monad and the soul.
331.
One strand of the triangular
antahkarana precisely connects the soul and Monad.
332.
Even the connection between
the soul-infused personality and the Monad involves the soul—absorbed, as
it were, into the personality.
2. "A line, emerging from the earth and ending in the ocean"—referring
to the sutratma which, when the antahkarana is completed, blends all types
of consciousness, spirit and matter, into one living whole, the ultimate
Reality.
333.
This is the greater of the
lines and the ocean in which this line ends is the ‘Ocean
of Life
’.
It is the line which connects and fuses all.
These are some of the more obvious significances;
334.
We might say that these are
obvious to the Tibetan but certainly not to the neophyte or someone largely
unfamiliar with the teaching.
deeper ones will emerge when these are realities and not speculative
theories in your life.
335.
Our obligation is to turn speculative
theory into the reality (which already is).
It will be apparent to you consequently the need for definite
work upon the instructions given you upon the antahkarana.
336.
DK is linking the antahkarana
work to the work that must be done upon the six formulas. We must not separate
these two lines of endeavor in our mind. They are strongly interrelated and
neither can be completed to best advantage without the other.
In connection with the
above, I would call your attention to some words I wrote in my last instruction
to you in reference to Formula Two. I there said that alignment "will
be our next consideration when Formula One has brought about certain changes
in consciousness.
337.
DK hoped for the desired results.
Often, however, it seems that He was forced to continue offering new material
even though His chelas had not assimilated the old. After all, He was writing
for a wider group of chelas and even for the reincarnated aspects of His present
chelas.
I shall not consider these
formulas at present. I will only point out their major implications which
will be seldom what you think, conditioned as you are by the terms and the
interpretations of the lower concrete mind."
338.
Again, we have the hint that
the concrete mind cannot fathom these formulas and that those individuals
overly conditioned by the concrete mind will find themselves limited in arriving
at an accurate interpretation.
339.
We are to be ready for surprises.
If the interpretation of the formulas seems too obvious, we are probably approaching
in a superficial manner.
340.
The work here presented is truly
occultism, and requires a subjective (not introspective) approach.