Commentary 40: DINA II Studies

Scorpio FMN/SFF 2006

LAWS-Living Ageless Wisdom School

(Underlining, Bolding, Highlighting by MDR)

(It is recommended that you study this commentary with your DINA II book handy,

to facilitate continuity of understanding).

 

[Page 267] (Refer to DINA II or CD ROM for diagrams)

PART III

 

In past instructions we have seen that teaching upon the subject of initiation is given by me (as by all the Masters) in three ways:

 

1.                  Master DK seems to be telling us of a certain consistency to be found in the ways various Masters teach upon the subject of initiation.

 

1. By Hints. These—if seen and followed—will evoke the intuition. Initiation is never taken unless the intuition is becoming active.

 

2.                  Intuition is the seed of initiation. The intuition begins to show itself when the soul (on the higher mental plane) is contacted. The soul reflects the buddhic principle which is a truer seat of the intuition.

3.                  There is always the possibility that the hint will evade detection and, if detected, will not be followed or applied.

 

 Spiritual instinct, the lowest aspect of the intuition, indicates readiness for the first initiation; an illumined mind and spiritual intelligence are the definite sign that a man can take the second initiation, whilst spiritual perception or intuitive instinct signifies preparedness for the Transfiguration, the third initiation.

 

4.                  This is a most important section and one often quoted. Let us tabulate for clarity:

5.                  The first initiation is possible where there is an urge for soul contact. Neptune the planet of transcendence may be active and Mars the planet of idealism. The regulatory powers of Saturn, Uranus and Vulcan are also needed, however, to discipline the physical nature, with Pluto as the destroyer of obstacles.

6.                  The second initiation is possible when certain glamorous, emotional tendencies are being overcome. Venus and Mercury will provide the necessary spiritual intelligence and illumination. An elevation of the lower Martian and Neptunian tendencies is also required so that idealism is regulated by thought of increasing clarity.

7.                  The third initiation is that in which Mars and the Moon are featured as raising a conflict with more enlightened forces. The transfiguring power of Venus is required. Neptune, Jupiter and Mercury giving access to the intuition of the buddhic plane will be of value in producing “spiritual perception and intuitive instinct”.

 

2. By the use of certain great Formulas (one of which has already been given to you) certain definite revelations become possible.

 

8.                  The “Formulas”, we remember, are called “Formulas of Revelation”.

 

 These formulas are six in number; they contain the six prerequisites for initiation, and they are sometimes in the form of words and sometimes in the form of symbols.

 

9.                  The Formulas, so it seems, are useful with respect to all initiations. They seem to govern the interim between initiations preparing the way for the initiation ahead.

10.             That being said, it is clear that each of the formulas seems to have a particular resonance with a certain initiation.

11.             We have been reminded that the disciple must interpret and integrate these formulas in his waking consciousness, and that this must be done through the medium of living processes.

 

 These serve to develop the "initiate hearing" and the "initiate sight."

 

12.             It could be that the formulas which are presented in words contribute to the development of “initiate hearing” and those with a more visual presentation, especially, to “initiate sight”.

 

 They deal with the six relationships:

 

13.             We are reminded of the importance of the hexagon, in which so many significant dual, triple and quadruple relationships can be identified (cf. TCF 373)

14.             These formulas are used prior to all the major initiations. The meaning of the term “major initiations” seems to change in different contexts. While these formulas could be used before the first initiation (in some reduced manner), they would seem more useful from the period preceding the second initiation to that preceding the seventh.

15.             From another perspective, the “major initiations” are the Birth Initiation through the Initiation of Revelation (cf. DINA II 246), and are, thus, five. For this reason, they are said to have five significances.

16.             As most sincere and continuous students of the Bailey work have taken the first initiation, these formulas can be used, especially, to prepare for the second degree, and it will be largely within the context of preparation for this initiation that they may usefully be interpreted for the majority of those who will study them.

 

Formula One . . . Deals with integration into an Ashram and is concerned with the revelation of group feeling. It is related to the astral nature.

 

17.             The first and second group meditations in DINA II have the same objective—the “revelation of group feeling”.

18.             Through the use of this formula we are dealing with the harmonization of the group astral body.

19.             Those who have not taken the first initiation cannot (under almost all circumstances) be brought into an Ashram—even onto the periphery of the Ashram. (There was one exception amongst the Tibetan’s students.)

20.             Here for the sake of stimulating the memory is what DK said about Formula One in the last instruction:

 

Formula One concerns, as I have told you, integration into a Master's group, and it has two uses—if I might so express it from your particular point of view. One produces a group inclusiveness, which integrates you with your group brothers into my group and brings a revelation of the hidden side of a chela's life. When I say this I refer to his new astral conditioning. This is given the name of the Revelation of Group Feeling. This subject is vaster in its implications than you might surmise, for it concerns united group sensitivity or response, outwards to the world of men, inwards to the Hierarchy, and upwards to the Monad. It does not concern the sum total of the petty moods and feelings of the personalities of the group members. 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. (DINA II 247-248)

 

Formula Two . . . Deals with alignment. It concerns the revelation of the group antahkarana and is related to the mind nature, in which the antahkarana is anchored.

 

21.             The concepts of alignment, antahkarana and the mind nature are correlated. If we correlate Formula Two particularly with the second initiation, we are reminded that preparatory to that initiation, the disciple must develop spiritual intelligence and an illumined mind. We can see how the cultivation of the antahkarana would assist in these developments.

22.             We should not pass over the statement that Formula Two concerns the “revelation of the group antahkarana”. The second degree introduces the probationary initiate to a new degree of fellowship and group consciousness. The building of the individual antahkarana is of secondary moment compared to the building of its group counterpart.

23.             Here for the sake of stimulating the memory is what DK said about Formula Two in the last instruction:

 

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. 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. 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 interpretations of the lower mind. (DINA II 248)

 

Formula Three . . . Deals with certain changes in the soul nature. It is concerned with the relation of time and space, and is therefore related to the Eternal Now.

 

24.             We notice that the field of focus is lifted into the soul nature, into the abstract mind, and hovers on the border of the buddhic plane whereon time and space (as we known them) are transcended and the meaning of the “Eternal Now” may be apprehended experientially.

25.             Time and Space are the major categories of consciousness (illusions really) to be overcome at and following the third initiation. This formula is knows as the “seed of all philosophies”. (DINA I 284)

26.             Here for the sake of stimulating the memory is what DK said about Formula Three in the last instruction:

 

Formula Three is related to certain changes in the egoic lotus. 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." (DINA II 248-249)

 

27.             In the previous Commentary we analyzed these amazing ideas. The “that” in question must be the holistic perception of the true Self.

28.             We may judge love to be a higher octave of sensitivity and bless to be a higher octave of sacrifice.

 

Formula Four . . . Deals with the Life aspect. It is concerned with the revelation of the nature of life, and is therefore related to the circulation and interplay of energy.

 

29.             The number four is naturally correlated with the fourth initiation and the fourth plane.

30.             Life really begins on the buddhic plane, which is the lowest of the cosmic ethers.

31.             We can see that this formula also has a close relation to Mercury (with its fourth ray soul). Mercury, a buddhic planet, is the major planet of circulation and interplay.

32.             A new relationship between the Sun and Mercury begins at the fourth degree when the ‘solar intermediary’ (i.e., the Solar Angel) returns to the Heart of the Sun and the Central Spiritual Sun.

33.             Here for the sake of stimulating the memory is what DK said about Formula Four in the last instruction:

 

Formula Four has a specific effect upon the "jewel in the lotus," awakening it to life; 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." (DINA II 249)

 

34.             In the previous commentary we discussed the relationship between the number four, the planet Vulcan and the "Jewel in the Lotus".

35.             Before the fourth initiation, the Jewel must be awakened and come into dynamic relationships with the central jewel in each chakra.

36.             The energy of the "Jewel in the Lotus" (or passing through the “Jewel”) contributes to the destruction of the causal body.

 

[Page 268]

Formula Five . . . Deals with the Will aspect. It is concerned with the revelation of divine Purpose, and is therefore related to Shamballa.

 

37.             It is fitting that Formula Five should deal with the Will aspect and the revelation of Divine Purpose. The fifth initiation for which this formula may be considered a specific form of preparation, is governed by the first ray and is related to the atmic plane, the planet of spiritual will.

38.             Here for the sake of stimulating the memory is what DK said about Formula Five in the last instruction:

 

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. (DINA II 249)

 

39.             Progress in the field of occultism is measured and gradual. It is not based simply upon cognition but upon real changes in the energy system.

40.             It seems quite clear that soul development must precede any true development of the Will if spiritual progress is to be dependable and safe.

 

Formula Six . . . Deals with the nature of death. It is concerned with the revelation of the constructive work of the Destroyer aspect. It is therefore related to the passing Piscean Age and with all processes of "abstraction."

 

41.             Death (and Life) is related to the Monad which finds its home upon the sixth plane (counting from below). When the Jiva returns to its monadic point of origin, the process of abstraction (at least with respect to the lower five worlds) is complete.

42.             Pisces is a sign of pralaya and, thus, of abstraction. It is also a sign particularly related to the Monad, for the “Father’s Home” is the monadic plane. (“I leave the Father’s Home, and turning back I save.”) Further, Pisces is ruled partially by the sixth and second rays which correlate with the planar location of the Father’s Home—the second plane or the sixth—depending upon the mode of counting.

43.             We note that destruction can be constructive; it can clear the way for that which must be built. This clearing is the work of the destroyer aspect.

44.             Here for the sake of stimulating the memory is what DK said about Formula Six in the last instruction:

 

Formula Six is sometimes called "the word of death." It negates the destructive effect of the death process which is going on all the time within the mechanism of the disciple or initiate. The death proceeds with its needed work, but it is not destructive in effect. 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. 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."(DINA II 249)

 

45.             As we have discussed previously, this formula impels a process of ‘death to death’. The formula overcomes the destructive aspect of death and brings upon its liberative nature.

46.             Resurrection is related to the Monad and to the sixth plane. The “signature of Resurrection is revealed” during the latter part of the Piscean Age.

47.             This formula contributes to humanity’s preparation for a new “liberation” into the Will and Life aspect of divinity.

48.             Through the use of this formula the meaning of the following words will be impressed upon the initiate’s consciousness: “Oh, Death, where is thy sting? Oh, grave, where is thy victory?”

49.             Through the use of this formula, the Spirit aspect of man is no longer subject to the destructive (consciousness-obliterating) aspects of death.

 

These Formulas have seven interpretations;

 

50.             Here the Tibetan tells of seven interpretations. Earlier in the text He spoke of five significances and related them to the five major initiations.

51.             Will the seven interpretations suggest their use in relation to seven initiations or in relation to seven principles or vehicles of man?

 

 only three of them are, however, possible of discovery by the disciple in training at this particular time, because only the light from the Spiritual Triad can convey this type of revelation and interpretation.

 

52.             Are the three available interpretations impelled from the threefold spiritual triad?

53.             Or are three of the interpretations related to the threefold personality (sensitive to the spiritual triad), and an additional three related to the spiritual triad (when polarization is focussed within the triad). In this case the seventh mode of interpretation would relate to the Monad.

54.             If these interpretations begin with polarization within the spiritual triad, will there be four superior modes of interpretation related perhaps to—

This is less likely, as the formulas can be used by those who still function through a personality which is responsive to downflow from the spiritual triad.

55.             Do the seven interpretations correlate with the seven initiations, up to the seventh?

56.             Only by gaining some facility with these formulas will we learn how they may be applied to the various initiatory levels.

57.             We have been reviewing the modes by which instruction concerning initiation is imparted by all Masters:

 

3. Through the presentation of Points of Revelation:

 

58.             Since we are not studying in a strictly sequential manner, it might be profitable to list the Points of Revelation in an abbreviated form.

59.             We will deal with the elaboration of these points as we go along. I will not interpret them now as they will (according to our present schedule) be undertaken (in summary form) in Libra of the year 2007.

60.             I would suggest, however, that each student ponder them, at least briefly, at this point.

61.             As we go along, we will be making a synthesis of the Hints, Formulas, Points of Revelation and Meditations. These are the four factors by means of which DK is presenting this ‘Manual for Initiation’.

 

Let me express for you here—in their briefest form—the four points of Revelation already indicated, and then "in the Light" let us consider them as suggested earlier.

 

1. Energy follows thought and the eye directs the energy.

Involves the physical plane.

Relates to the first initiation.

Concerns the ajna centre and the so-called third eye.

 

2. The will is an expression of the Law of Sacrifice.

Involves the astral plane.

Relates to the second initiation.

Concerns the heart centre, the "advancing point of Light."

 

3. The Monad is to the planetary Logos what the third eye is to man.

Involves the mental plane.

Relates to the third initiation.

Concerns the head centre, the light of Purpose.

 

4. Purpose itself is only an energy, released within the confines of the Council Chamber. There it must take shape.

Involves the buddhic or intuitional plane.

Relates to the fourth initiation.

Concerns the throat centre. Light upon the Path.

 

There follows next the fifth revelation, which is as follows:

 

5. When the light of the seven Rays is blended with that of the seventh Ray, then light supernal can be known.

Involves the atmic plane.

Relates to the fifth and sixth initiations.

Concerns the alta major centre. Extra-planetary light. (DINA II 369-370)

 

62.             Below, DK presents some ideas concerning the context in which the Points of Revelation are to be understood.

 

a. The present vision must become the past experience.

 

63.             “I see the goal. I reach that goal. And then I see another.” This is the spiritual mantram for Sagittarius, the major sign of vision. It is also a sign which relates specifically to the first and second initiations.

 

In Sagittarius, the intellect which has been developed, used and finally illumined, becomes sensitive to a still higher type of mental experience and to this we give the name of intuitive perception. There come flashes of light upon problems; a distant yet possible vision of attainment is seen; (EA 180)

 

64.             We ‘walk’ towards the vision and, as we come within its field (anticipated by the vision), we begin to experience that which the vision has promised.

65.             We must not forever entertain the same vision; this would represent stagnation. Our “progress onwards” is that means through which vision is turned into experience.

66.             We tread upon the vision of the past and incorporate it into our reservoir of experience.

 

 Its light of revelation will fade out as the experience becomes a habit, and therefore falls below the threshold of consciousness.

 

67.             Let us think of our attainments. Once (in the past) they were visions, but upon attainment, we no longer thought of them, desired them, were drawn to them. They were, in a sense, “under foot”—habitual and part of our “stock in trade”, our “second nature”.

68.             “Let there be no recollection and yet let memory rule” (Rule II for Disciples and Initiates, R&I 20).

 

b. A new and totally different recognition must assume control; this will express the initiate-understanding.

 

69.             Vision must be transformed into recognition. Vision is ‘mediated-reality’. Recognition (a remembrance, in a way) is the cognition of ‘unmediated reality’.

70.             The mystic is a visionary and is involved with the achievement of the first two Initiations of the Threshold. A true initiate (of the third degree) is one who possesses “straight knowledge”

 

c. These points of revelation appear when the disciple realises that initiation is not a process of soul-personality fusion but of Monad-personality integration.

 

71.             It would seem that points of revelation cannot be relevant to those passing through the first degree or immediately beyond it. The Monad as a factor in consciousness, does not emerge until the second degree is at least within ‘sight’.

72.             “Vision” accords with soul consciousness; “revelation” accords with triadal/monadic consciousness.

 

d. These points of revelation assume three stages of recognition:

 

73.             We have moved from vision to recognition. Recognition comes in three stages.

 

The stage of Penetration.

The stage of Polarisation.

The stage of Precipitation.

 

74.             We might call Penetration by the name ‘Entry’

75.             We might call Polarization by the name ‘Fixation’

76.             We might call Precipitation by the name ‘Downflow into Concretion’

77.             The three “P’s” are easier to remember, but additional words can elaborate the concept.

 

The approach of the disciple to the entire subject of initiation differs today from that of earlier times—even so short a time ago as fifty years.

 

78.             The Tibetan was writing in the late 1940’s. He is speaking about conditions at the turn of the century. He is probably speaking about conceptions which were prominent in the Theosophical Society of that earlier period.

 

 It is essential that you grasp the fact that his approach is now mental, and not as heretofore, devotional and emotional and aspirational.

 

79.             This is a statement simply made but poorly assimilated. We know how many people interested in spiritual things regard the mind as the enemy of all things spiritual. Rather, the mind is the enemy of many things psychic.

 

It has hitherto been kama-manasic, which connotes a blend of lofty aspiration, of lower mind attention and focussing, and of attention to the purely physical disciplines.

 

80.             This is an apt description of the early Theosophical method of attempted spiritual achievement using kama-manas. The approach consisted of—

 

 Today, the true [Page 269] disciple who is ready for this great step is in control of his emotional apparatus;

 

81.             “This great step” is the step of initiation. The true disciple is one who has taken the first initiation, as have all “true aspirants”

 

All true aspirants have taken the first initiation. This fact is indicated by their intensive struggle to grow into the spiritual life, to follow the way of determined orientation to the things of the spirit and to live by the light of that spirit. (DINA I 716)

 

82.             As so many have taken the first degree, their next focus is upon the control of the emotional apparatus, in preparation for the second. This requires that increasingly strong mental focus which must demonstrate at the second degree (subject to the modifications of ray type, of course).

 

his lower mind is keenly alert and focussed, and his higher mind is definitely en rapport with the lower, via the antahkarana.

 

83.             This is a significant requirement for the true disciple and should be remembered as we prepare ourselves for real spiritual progress and attempt to assist others along the way.

84.             The “higher mind” will naturally introduce a larger perspective into our thought.

 

 Perhaps clarity of perception will come to you if you realise that the conditional demands of the Initiator (until the period of the year 1400 A.D.) were for conscious soul contact; today, it is for a measure of established relation to the Spiritual Triad, via the antahkarana.

 

85.             DK gives a definite date. Is it not interesting that ever since that date the requirements have been slowly raised until, today, the requirement demands “a measure of established relation to the Spiritual Triad via the antahkarana”?

86.             The year 1425 saw the beginning of the present 900 year third ray cycle. The third ray is correlated with the abstract mind, contact with which and utilization of which, we know, is intimately involved in the antahkarana process.

87.             This new spiritual ‘program’, new to many of us, has been in place for a number of centuries, but is only now receiving a clear articulation and relatively wide recognition.

 

This is a very different matter; soul contact is necessarily present, but is not deemed to give all that the initiate of the New Age must have. Love is of course needed; wisdom must be present, but the sense of universality is also required and indicates, when present, a measure of monadic inflow.

 

88.             DK is correlating the sense of universality with a measure of monadic inflow. The Age of Aquarius is the ‘Age of Universality’ and will see this monadic inflow augmented.

89.             Aquarius is, additionally, a sign of “universal love” (“the universal love of the truly developed Aquarian”—EA 136), and so the love which, of course, is needed in any correct development of the will, will not be deemphasized. The disciple will simply have achieved a much wider scope of perception and understanding.

 

 This inflow comes naturally via the antahkarana or across the "rainbow bridge."

 

90.             DK is telling us that the antahkarana is useful in accessing monadic energy. Of course, it has to be quite well-developed if this is to be the case.

91.             Monadic energy can be, to a degree, accessed at the time of the second initiation, when will begins to supplant desire, and the art of identification becomes the curriculum for the developing initiate.

 

The greatest problem facing aspirants and disciples prior to the third initiation is that of comprehending the nature of identification.  This concerns (in the first instance) the relation of the self to the Self and of all selves to the all-inclusive SELF. (TCF 172)

 

 Hence, you will see the reason for the emphasis which I have lately been giving to the building of this bridge. A great change in the human consciousness made it possible—in the year 1425 A.D.—to inaugurate changes in the requirements for initiation and definitely to lift the standard.

 

92.             Here, the incoming third ray cycle in 1425 is definitely correlated with the building of the antahkarana and with the new standard of discipleship which was to develop over the supervening centuries.

93.             It was at this time that that which we call the Renaissance took root and began to unfold.

 

 Five hundred years have gone by since then, and the purpose of these changes in discipline and training have proved well warranted.

 

94.             DK is sharing His positive perspective on disciplic development. Humanity, after all, is becoming the “world disciple”/

 

 In spite of all signs to the contrary, in spite of the world war with its attendant horrors and in spite of the apparent unawakened attitude of the masses, a very real measure of monadic energy is present.

 

95.             In other words, the energy of universality and of a growing expression of synthesis is present. This means, of course, that the antahkarana (with respect to humanity) is, to a degree, functioning. The widespread growth and availability of education attests to this. The task of the Educators in the New Age (Seed Group IV) is to stimulate the light within humanity through global education and through the increasing use of the antahkarana.

 

4. The Educators of the New Age will come next. Their service is along the line of culture and they will work to bring in the new type of education. Their emphasis will be upon the building of the antahkarana and upon the use of the mind in meditation. (DINA I 37)

 

Humanity will increasingly demonstrate this as the insistent demand for unity and the growth of internationalism will demonstrate. The objectives, goals, theories, aims and determinations of the bulk of mankind already testify to this.

 

96.             It is important to consider the results of monadic inflow:

97.             DK tells us that the “bulk of humanity” is already thinking in these terms. All this represents the progress (since 1425) of which DK speaks.

 

These expressions of the evolutionary development of humanity are related to the first manifesting qualities of the Will aspect.

 

98.             Since 1425, the presence of Will aspect began to supplement the presence of love.

99.             We should remind ourselves of the indispensability of the antahkarana in the process of accessing the Will.

100.         Without a larger point of view (conferred by the abstract mind), the Will will not be understood.

 

When I say this I give you a hint, reminding you that the candidate for initiation grows by the recognition and the interpretation of hints, and by extracting from a hint its true significance.

 

101.         Do we catch the hint? Do we understand the relationship of the recognition and development of Will to the process of building and utilizing the antahkarana?

 

The will is not, as so many believe, a forceful expression of intention; it is not a fixed determination to do thus and so or to make certain things to be. It is fundamentally an expression of the Law of Sacrifice;

 

102.         The will (as humanity understands and expresses it) is so often used as an instrument of acquisition, that the Tibetan’s statement relating will to sacrifice may appear surprising.

103.         The realization and manifestation of higher Purpose demands the relinquishment of lower objectives.

 

under this law, the unit recognises responsibility, identifies itself with [Page 270] the whole, and learns the esoteric significance of the words: "Having nothing (sacrifice) and yet possessing all things (universality)." I would ask you to reflect upon these words of the great initiate, St. Paul.

 

104.         For the sake of clarity, let us tabulate DK’s description of the Will:

105.         Desire seeks specific possessions (and, thus, incurs limitation).

106.         Will (in its true nature) releases consciousness from specific acquisition and replaces such acquisition with wholeness. The individual who relinquishes desire is compensated for his apparent ‘loss’ by being endowed with an incontrovertible realization of wholeness and an identification with that wholeness.

 

 The full expression of these highest spiritual qualities (from the angle of modern man) comes after the fourth initiation, that of the Great Renunciation.

 

107.         “These highest spiritual qualities” are responsibility, identification and the power to sacrifice”.

108.         If Will is fundamentally an expression of the Law of Sacrifice, and if the Law of Sacrifice (with respect to the human kingdom) reaches its apotheosis at the Great Renunciation, we can see that the fullness of Will possible to the one who is, strictly speaking, a member or the fourth kingdom will come at the fourth degree.

 

 Everything is then relinquished in order that everything may be held in trust and used for the good of all;

 

109.         This is a marvellous sentence, giving us, in a nutshell, the objective of all our discipleship training.

110.         The one who seeks to use his hands to hold possessions for himself is not yet free to use those hands to bestow that which may be needed.

111.         The simplicity of the ancient saying stands forth: “Let go!”

112.         Only the Arhat understands what it means to have nothing and yet possess all. The planet Pluto (esoteric and hierarchical ruler of the Pisces, the sign of relinquishment) must surely contribute to this process of ‘privation preceding abundance’.

 

 the will-to-good then dominates.

 

113.         When does the “will-to-good” at last dominate? Only at the fourth initiation.

114.         The truly good man seeks nothing for himself and possesses nothing for himself.

 

Hence the necessity for the scientific construction of the rainbow bridge; hence the emphasis upon the Monad, the Father aspect which can now be revealed and known, because the work of aeons is culminating in a general soul contact, where humanity as a whole is concerned.

 

115.         DK confirms the importance of the process of constructing and utilizing the antahkarana. It is making possible for humanity an entirely new type of consciousness based on universality.

116.         In this respect, one can see that the coming Age of Aquarius will be, in many respects (and for those who can achieve) a monadic Age.

117.         Further, if we wish to access the “Father aspect”, we cannot do so without constructing the antahkarana.

118.         The present possibility of accessing the Monad is now possible because humanity in general is achieving soul contact.

 

This is testified to by the fact that so very many thousands have (as I have several times told you) taken the first initiation.

 

119.         DK knows the specific number, which, by now, has probably increased many times.

120.         The following statement suggests the great growth in numbers anticipated:

 

These initiates exist in their thousands today; they will be present in their millions by the time the year 2025 arrives.   (R&I 571)

 

The Christ Child is present in truth, and the human heart and mind are becoming aware of that fact;

 

121.         The important point is that a state of consciousness may be present yet unperceived by the perceiver.

122.         One example of this may have occurred at individualization; the spark of mind had been implanted in animal man yet the “I am” consciousness was slow to unfold. Perhaps it took almost two and a half million years before there was a true recognition of independent selfhood.

 

 the goal for thousands everywhere is the demonstration of the Christ spirit, and the exemplification of a life conditioned by love and modelled upon that of Christ or Shri Krishna, His earlier incarnation.

 

123.         Here it is definitely stated that Shri Krishna is an earlier incarnation of the Lord Maitreya, the Christ.

124.         It is not sufficient that love be born in the human heart; it be demonstrated, exemplified.

125.         This demonstration is certainly one of the major goals for the modern disciple.

 

This makes possible, therefore, the next great human unfoldment which grows out of the Christ consciousness and "brings to light" (I know no other way in which to express this concept) the will of God, and points also to the basic distinction between goodwill and the will-to-good.

 

126.         Only if disciples demonstrate a loving spirit will they be in a position to participate in the “next great human unfoldment”.

127.         How is the “will of God” to emerge? It is to be ‘brought to light’ in the lives of those who model their lives after the Christ. This is the truest and best way for the Will to make its presence felt.

128.         Goodwill is the attitude of the disciple of the first and second degrees. The will-to-good must be in effect in the initiate of the third degree and (with respect to humanity, at least) climaxes its initial development with the fourth , as we have been told.

 

 Again I would ask you to reflect upon this distinction, for it connotes the difference between a life ruled and conditioned by the soul and one which is ruled and conditioned by the Spiritual Triad.

 

129.         Here is an important and lucid distinction: when the soul conditions and rules, then, goodwill is manifested. When the spiritual triad dominates, then the will-to-good conditions and rules.

 

This distinction is very real, for one quality grows out of love, and the other out of the recognition of the universality of life;

 

130.         We cannot separate an understanding of Will from the “recognition of the universality of life”. This fact is ever to be borne in mind or we will revert to an earlier and more simplistic notion of will—the notion of ‘forcing’.

 

 one is an expression of the Christ consciousness and life, and the other is a responsiveness to monadic inflow, and yet the two are one.

 

131.         Lest we make too much of distinguishing will from love, we should attend to what is said here.

132.         In our solar system, at least, God’s Will is to manifest Love (and Wisdom). By “God”, the Solar Logos is meant.

133.         Let us bear in mind the deep connection between the ‘Principle of Universality’ and the faculty of Divine Will.

 

More anent this will be indicated as you study the teaching upon the antahkarana.

 

134.         The subject of the antahkarana is profound. Its ramifications lead to a living appreciation of universality.

 

One of the tasks which I have undertaken is to awaken the aspirants and the disciples of the world to the new possibilities and to the new incoming potencies which can become available for use, if they will pass on to a fuller grasp of the developments since 1425 A.D.

 

135.         If Master DK is an awakener, then His disciples see their responsibility clearly delineated. They, too, must awaken the aspirants and disciples with whom they may come in contact.

136.         It would seem that not all who might have done so have passed on “to a fuller grasp of the developments since 1425 AD”. Better late than never!

137.         Teaching on the New Discipleship was the second most important teaching offered by DK (cf. R&I 251). There is far more to it than we may suspect. We must understand it more than we do, and bring our lives into conformity with it. We are part of a very new process of discipleship training and must take it seriously.

 

 Much that I am giving and [Page 271] shall in the future give anent initiation, its methods, processes and application will appear entirely new. The New Age will bring in eventually a civilisation and a culture which will be utterly different to anything hitherto known.

 

138.         This may be hard to imagine, but let us compare the world today with conditions at the time DK was writing. Tremendous changes have occurred and these changes only indicate the beginning of a vast, impending transformation. Due to some of these changes, we are being given an opportunity to synthesize much of DK’s second installment of teaching in preparation for His third.

 

 I would remind you here that all civilisations and cultures are externalisations—modified, qualified and adapted to racial and national needs—of the potent, vibrating and planned activity of the world initiates and disciples who constitute the Hierarchy of the time.

 

139.         Civilizations are externalizations. Their purpose is to meet the true needs of the racial and national groups they serve.

140.         Civilizations emerge in a given form in response to the potent thought and activity of initiates and disciples. Have we thought that our labors may be contributing to the emergence of a new civilization? Have we thought that it is our responsibility to contribute to such an emergence?

141.         The true needs of humanity are other than its desires. This must be thought through and understood. Humanity today chases after artificial values prompted by distorted desires. All this must be adjusted; the adjustment will mean the end of the worst aspects of human glamor and illusion.

 

 Their plans, Their thinking and Their living potency pour out ceaselessly and affect the consciousness of Their disciples;

 

142.         DK refers to the Hierarchy as the source of our inspiration. Have we attuned to the source of this inspiration? Have we realized how sustained we are by Their thinking and Their living potency? Indeed, for all our labors, we are upheld spiritually, or we could not accomplish what we do.

 

these latter step down the inflowing energies so that the thinkers and idealists can grasp these new emerging truths more accurately.

 

143.         The ‘stepping-down’ process (consisting of modifying, qualifying and adapting the Plan) is indispensable if the Divine Circulatory Flow is to be reestablished, as it should be in the Aquarian Age—Aquarius being the sign of circulation.

 

 Eventually the truths thus grasped change the consciousness of humanity as a whole and raise it—if you like that phrase;

 

144.         It used to take fifty years for a new idea to implant itself and flourish within the consciousness of humanity. Now the time is much shorter.

 

thus modes of daily living, civilised methods of conduct and cultural developments eventuate. All this is traceable to the group of initiates upon the inner side who thus serve their fellowmen and carry forward, consciously and with intent, the Law of Evolution.

 

145.         DK emphasizes the source of change in culture and civilization. Were we to study the “History of Ideas”, our investigations would lead to the ‘Portal of Hierarchy’.

 

 Whilst doing this, They Themselves are preparing to tread the "Way of the Higher Evolution."

 

146.         The members of the Hierarchy “help below”, and the help They offer is one of Their methods of preparation for the still greater work They will undertake when They tread the “Way of Higher Evolution”.

147.         The law is ever the same: sacrifice prepares the way for greater livingness.

 

 What that Way is I cannot tell you, for you would be unable to grasp its meaning; it is related to the spiritual condition and purpose of the Monad whose goal is not expansion of consciousness, but of that which such expansions of consciousness will reveal—a very different matter and one which is as yet entirely meaningless to anyone who has not taken the third initiation.

 

148.         This is an important section. The “Way of Higher Evolution” is related to the Monad—its spiritual condition and purpose.

149.         Who is it that treads the “Way of Higher Evolution”; it is the Monad.

150.         The goal of the Monad is the increased livingness which expansions of consciousness will reveal. Expansion prepares the way for livingness.

151.         The third initiation brings the initiate more intimately in relation to the “life aspect” of divinity. The true “meaning of life” is veiled to all below that point of achievement.

 

 Forget not, the Christ and His great Brothers, and all of an even higher initiate-rank than They possess, have a definite goal, but it is one which will only define itself clearly in the third solar system, the system in which the Will of God is the dominant idea, as the Love of God conditions this system in which we now function.

 

152.         DK speaks of a destined, far distant fulfillment. The true goal of the Christ, the Hierarchy and even of the Members of Shamballa will only be realized in the third major solar system—the ‘Will system’.

153.         The implication is that the goal of these great Beings is not yet clearly defined to Them. They know the direction, but the details are not yet entirely clear.

154.         There is a very interesting implication in the section above: namely, that the Christ, the Hierarchy and the members of Shamballa (i.e., those “of an even higher initiate-rank then They possess” will all be associated with the third solar system.

155.         We could ask how this statement fits with the idea that those upon the "Way of Higher Evolution" will tread a Path which in most instances leads out of the solar system altogether! Do They return for participation in the third solar system? Or is the process which releases them from the development of our Solar Logos not completed until the last solar system is completed?

 

 But this is not consciousness or awareness; it is a stage of Being which is connected with the Law of Sacrifice—the law which governs those states of being which grow out of the establishment of right human relations.

 

156.         The goal of these great Beings might be described as ‘greater livingness in being’.

157.         The method of treading the "Way of Higher Evolution" is obviously based on the Law of Sacrifice.

158.         Success in the practice of Right Human Relations is the basis of all such progress. We can see why one of the major themes advanced by Shamballa at this time is Right Human Relations.

159.         The ideas of Right Human Relations, the Law of Sacrifice, Being, the Monad and the "Way of Higher Evolution" must be contemplated together to induce further revelation.

160.         We have here another example of how Love leads more deeply into Being.

 

Purpose can only be revealed and understood when such right relations are the firmly fixed habits of all "points of [Page 272] divine expression."

 

161.         If we wish to understand Divine Purpose, we must love.

162.         Self-conscious units are “points of divine expression”. We are “points of divine expression”. Are Right Human Relations firmly fixed habits in the way we live our lives?

163.         Can we see how the processes of building and utilizing the antahkarana are both based on Right Human Relations and on the Law of Sacrifice?

 

You can see, therefore, why it is not possible for those in process of grasping the need for right human relations to understand more than that a great possibility lies ahead. Of the nature of this possibility only the higher ranks of initiates are aware, and towards it they strive.

 

164.         The enhancement of the revelation possible to us is based considerably upon the cultivation and expression of Right Human Relations.

165.         DK speaks of a “great possibility” that “lies ahead”. If a greater degree of universality entered our consciousness (through the proper utilization of the antahkarana) we would understand far more of that great possibility.

166.         The foundation of this potential realization is the expression of Right Human Relations as a firmly established spiritual habit in our lives.

 

THE FORMULAS

 

We now come to the second of the great Formulas which give the initiate the key to the next stage of his work. These curious and ancient sets of phrases or symbols are endowed with power, owing to the potency of the minds which have reflected upon them, which have constructed thoughtforms anent them, and which have used them as modes or methods of focussing triadal light upon the personality.

 

167.         We enter into a consideration of Formula Two—the second Formula of Revelation.

168.         Let us tabulate why these ancient formulas are so potent:

169.         The formulas may seem to us curious and even remote. Nonetheless, they are powerful and demand penetration by the intuition. The concrete mind alone will not serve to reveal their meaning nor provide access to their potency.

 

 I would call your attention to the form of words just used. These formulas do not release the light of the soul into the attentive waiting mind. They release the light of electric fire (and therefore not solar fire) into the integrated personality,

 

170.         Lest we forget, in the use of these formulas we are not dealing with the cultivation of soul consciousness within the personality, but with the release of the “light of electric fire” into the integrated personality.

171.         Now, what is the “integrated personality”? May we say that it is the personality which is already to a significant degree soul-infused?

172.         Notice the phrase, “the light of electric fire”. It is not electric fire pure and simple that is released into the personality, but the light of this highest fire. May we consider, then, that it is the third aspect of electric fire that is thus released?

173.         Whenever there is a release of light, a new phase of detection becomes possible for the indwelling consciousness.

174.         It is becoming clear how very much Master DK is training His advancing disciples in the use of the Will. It is definitely a new stage of discipleship for which He is attempting to train us.

 

 so that the entire man—now become the oriented mechanism of the Monad—is flooded with this higher form of energy—an aspect of the energy of will and related to the carrying forward of divine purpose.

 

175.         A powerful concept is offered. The disciple who responds properly to this new mode of training is becoming “the oriented mechanism of the Monad”. He is the “one-pointed disciple”, oriented towards the spiritual triad and the Monad, and oriented as well towards the service of humanity.

176.         This “higher form of energy” is the “light of electric fire”. It is only one aspect of the energy of will.

177.         Might we say that the “light of electric fire” is released potently at the third initiation; that the ‘love of electric fire’ is released at the fourth initiation; and that the ‘power of electric power’ is released at the fifth?

178.         We are no longer dealing with solar fire, yet, from a higher point of view, all these will-related energies are subsidiary aspects of the solar fire of the Solar Logos.

 

 You can appreciate, consequently, how relatively impossible it is for any of you to do more than register the more obvious significances of these formulas and then await the time when your inner growth warrants a fresh approach to their interpretation.

 

179.         DK offers us a humbling thought about our limited capacity to register higher significances, but, indeed, this is to be expected, as these formulas can be used during the period preceding the fifth initiation and even (perhaps) preceding the seventh.

180.         If we sense that we are having difficulty interpreting them, we will know why, and should be patient with ourselves until we can grow into the possibility of deeper apprehension.

 

This formula is seen by the disciple inscribed upon the plates of the unknown metal, described by me on page 249.

 

181.         By an “unknown metal” is meant the “allotrope of silver” which is to silver what diamond is to carbon.

 

 It is formed of a series of lines which meet at a circle within a square, such as that depicted below:

 

182.         We see both the square and the rectangle. The square is a more archetypal figure according more with the first ray, just as the triangle (including in it the idea of ratio or proportion) accords more with the second ray.

183.         Interestingly, in considering the dimensions of the two figures, the rectangle is very close to being two squares. If the proportions of the first figure are 1x1x1x1, the proportions of the rectangle are 2x1x2x1 (or very close to this).

184.         We notice that each figure has sixteen rays and, thus, the relation to the sixteen-petalled throat center is suggested.

185.         These figures relate to the antahkarana, the building of which is dependent upon the third ray, Mercury and the throat center.

186.         The circle in the center is larger in the square and smaller in the rectangle.  From one perspective, the rectangle represents an earlier phase of development in which Spirit is less emergent.

187.         Each symbol can be understood as depicting the sixteen rays of the Sun, which reduce to the seven rays of the Sun, each carrying (qualitatively) one of the seven rays.

188.         Interestingly, the egoic lotus is analogous to the Sun and is comprised of sixteen major factors:

 

[Page 273]

Curiously enough, it is this ancient symbol, with its indicated reference to the emotional nature, and therefore to the Atlantean consciousness, which points to a basis for progress, which is the subtle force behind the "flags of all nations."

 

189.         Flags of nations are more rectangular than square. Flags accord with the second ray line of force (2-4-6), just as the rectangle does.

190.         We remember that although each formula can be used before any of the major initiations (perhaps, including even the first), each is also more specifically related to one of these initiations. This formula is related most to the second initiation, and hence, deals with the emotional nature, its orientation, its aspirational animation, and eventual subjugation.

191.         If the first initiation is, symbolically, the ‘Lemurian Initiation’, then the second is the ‘Atlantean’ and the third the ‘Aryan’.

192.         There is a subtle force behind the “flags of all nations” and it is a basis for human progress. Have we sensed this subtle force? If so can we understand its power to induce aspiration and correct orientation?

 

Flags are symbols of the devotion of a people to their national soil and to their national spiritual objectives.

 

193.         We notice that there is devotion to both the material (“soil”) and spiritual aspects of the nation. The “soil” represents the past and the “national spiritual objectives” the future.

 

 They have of course been prostituted to signify national separativeness and selfishness and national patriotism, but behind the flag is a point of power which is the point of inspiration to the soul of the people.

 

194.         It would seem that the circle in the center of the two figures could be understood as the “point of inspiration to the soul of the people”.

195.         Or we could conceive of a point (not depicted) within the circle as that “point of inspiration”.

196.         Associated with each such flag may be found what we might call a ‘National Deva’—the great Deva who embodies the soul nature of the nation.

 

 Not yet, equally of course, is the "point moving forward into the circle of the people's life";

 

197.         Might we assume that the point moves forward along the rays which are depicted (representing the sixteen potencies of the soul expressed in the seven ray energies).

198.         For some nations the point has entered more fully into the people’s lives.

 

 as yet, you have only the square of the personality reactions of the people and the lines of their evolutionary approach to a deeper consciousness;

 

199.         This is yet another way of conceiving the first figure—as the “square of personality life”. Instead of conceiving the lines as emanating from the central circle, DK considers them as “lines of their evolutionary approach to a deeper consciousness”—i.e., the approach of the people.

200.         It would seem that from this perspective, the first figure represents a lesser stage of development than the second rather than a more archetypal phase.

201.         But just as the circle is a more perfect figure than an oval, so is a square more perfect than a rectangle. A different mode of interpretation, however, appears to be in effect.

202.         The square, however, (if it means simply the material square of life) can represent a lesser idea than the rectangle (which embraces the idea of the soul and the number two).

 

 this developing consciousness we call the "soul of the people."

 

203.         Let us define the matter clearly: the people’s “evolutionary approach to a deeper consciousness” (i.e., their “developing consciousness”) is called the “soul of the people”.

204.         There is the developing “soul of the people” (this is one level of consciousness) and another level of the “soul of the people” which is on its own plane, and far more fully in accord with the National Deva of that particular people.

 

 Some day, the point will take its place in the centre of the square and all the lines will converge upon that point;

 

205.         Another way of looking at the central circle is as a figure which is eventually to become a point. In this case, a larger circle found within the square would represent a lesser stage of development than a smaller circle, and a smaller circle a lesser stage than a point.

206.         When we think of the circle, the thought of the “soul of the people” is associated. When we think of a point, would the thought of the Spirit of the people be more appropriate?

 

 we shall then have a nation, galvanised into activity by interior spiritual energy, and the lines which have hitherto converged inwards towards the centre will become channels or pathways along which spiritual energy will flow into every phase of a nation's civilisation and culture;

 

207.         Aspiration (represented by the converging lines oriented towards the central circle or point) will be replaced by the inspiration (the out-flow from the center). “Lines’ become “channels”.

208.         We note that the outflowing energy is called “spiritual energy” which may be understood as connecting the center with something higher than the soul—i.e., the Spirit.

 

 the nation will then be linked up—through the point at the centre—with the source of divine inspiration, which is one for all types, all nations and all races in time and space.

 

209.         Via the central point, it would seem that the nation will be linked up with Shamballa, which can be considered the one “source of divine inspiration” for the nations of the world.

210.         The source of inspiration is beyond the qualities which differentiate the various nations.

 

I have used the exoteric symbol of the flag to convey to you a hint as to the esoteric meaning of this very simple but most potent form.

 

211.         One would think that DK’s approach to the esoteric meaning of the flag would inspire us to new realization when we contemplate the flag of our own particular nation—whatever nation it might be.

 

Four words, or rather phrases, are found written, deep in the metal, around each side of the square:

 

[Page 274]

 

212.         We could ponder long and hard on the implications of these four words and all such pondering will be preliminary.

213.         The terms surrounding the rectangle are not given in order of the elements: fire, earth, air, and water.

214.         From the astrological perspective, the only term in the ‘correct’ placement is Oceanic Synthesis which correlates with the archetypal placement of the sign Cancer.

215.         All four of these terms can be correlated to three general meanings: essential unity, related synthesis and cooperative understanding.

216.         The term “Fiery Relations” relates most directly to the fire of Spirit and is placed in the uppermost position where Spirit (per se, and as fire) belongs.

217.         “Fiery Relations” occur specifically between Monad and Monad, even though all Monads are one.

218.         We might consider the vertical axis as the axis most related to Spirit and the horizontal axis more related to expression and implementation.

219.         If “Fiery Relations” represent the realm of purity of Spirit and the synthesis of Spirit, then “Oceanic Synthesis”, represents the synthesis within the realm of Matter. Synthesis is not only of Spirit. There is also a material synthesis, and “water” is another name for “matter”.

220.         We are all swimming within the great “Ocean of Matter”, from which we extract ourselves when re-becoming the fiery Monad.

221.         From one perspective, “Fiery Relations” could occur within the “Sea of Fire” on the logoic plane, in relation to which all the lesser six planes are within the “Ocean of Matter”.

222.         Fire and Water (in this diagram) seem to relate to essences. Air and Earth seem to relate to the manner in which these essences may be expressed.

223.         The province of the Monad is really the three lower ethers of the cosmic physical plane (the monadic, atmic and buddhic planes of the cosmic physical plane). The Monad (as we usually consider it) does not extend to the logoic plane. But what shall we say of the Christ (focussed as He is on the logoic plane) or of the Buddha (Who is in Shamballa). The Realm of Shamballa comprises the four cosmic ethers. From another perspective, Shamballa encompasses the entire cosmic physical plane (cf. TCF 344). Shamballa is ‘inhabited’ by Those Who live in monadic awareness, minimally.

224.         The term “Airy Expansion” seems to be related to the sixth law of the soul: the “Law of Expansive Response”. The buddhic plane is the realm of air, but we cannot be sure that “Airy Expansion” should be related directly to this plane. The dynamism of the planet Jupiter seems suggested in the dynamic of expansion.

225.         Monadic awareness is, if anything, expansive and all pervasive. The usual ring-pass-nots are abrogated; the usual boundaries do not inhibit.

226.         The Self (found astrologically at the position where “Airy Expansion” is placed) is the ever expanding factor, ultimately disdainful of all ring-pass-nots.

227.         The last term is “Earthy Contact”. One factor correlates with what might be expected from the astrological perspective: the placement of the term “Earthly Contact” is found at that section of the rectangle where the seventh house of the astrological chart would be found, and that house governs relations through which contact comes.

228.         “Earthly Contact” seems the most specific and concrete of the four terms. It is definitely not the point at which any process was inaugurated, but rather that which represents a result.

229.         That which is limited expands (“Airy Expansion”); that which is limited makes contact (“Earthy Contact”). The horizontal axis presents more limited factors than the vertical axis.

230.         We recall the in the Formula One, that the four elements were initially presented:

 

"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." (DINA II 250-251)

 

231.         Comparing the significances of the elements in these two formulas would be of value.

232.         In Formula One, as well, it seems that fire is above and water below. The air, in Formula One, may be all pervading.

233.         The term “Oceanic Synthesis” suggests that which lies beyond encapsulated limitation. “Fiery Relations” suggest relations between essences rather than between bounded things (more related to air and earth).

234.         The vertical axis emphasizes matrices of fire and water; ring-pass-nots are not emphasized.

235.         The horizontal axis suggests not so much fiery or watery matrices as the actions of the entities contained within matrices.

236.         A Monad, it would seem, is capable of all four types of elemental expression.

237.         Is there a progression to be found in relation to this flag symbol—any ‘starting point’, suggesting a cycle?

238.         Astrologically we always begin at the nine o’clock position, but it does not seem advisable here. When dealing with diagrams representing the relationships between chains, we begin at a position more elevated.

239.         We could move in a counter-clockwise manner, from “Fiery Relations”, to “Airy Expansion”, to “Oceanic Synthesis” to “Earthy Contact”. Perhaps a case could be made for this mode of progression, but it would not be easy.

240.         If we want to conform to elemental progression, we could proceed clockwise:

241.         One other point of view might be offered. It has the advantage of a certain logic correlating the four terms with the four cosmic etheric planes.

242.         Suppose we utilize the sign of the cross, moving from top to bottom and then from left to right.

243.         When attempting to understand and assign ‘location’ to these four terms, the reason why attention is focussed on the four cosmic ethers is that these ethers are the Realm of Shamballa and the Realm of the Monad. In attempting to understand the four terms, we are speaking of monadic life and the qualities which arise when the Monad is in expression.

244.         Perhaps, one of the best and simplest ways to deal with this symbol is simply to contemplate the nature of the Monad, and how each term suggests an aspect of monadic life and awareness. One would have to enter a state approximating monadic awareness if the monadic meaning of these terms were to be understood intuitively. This method would avoid the intricacies of working with the Law of Correspondences.

245.         We can see that utilization of the antahkarana is necessary if understanding is to achieved.

 

These words convey the highly inadequate and even unsuitable translation of certain phrases in the ancient Sensa which are intended to convey the essential union, the related synthesis and the cooperative understanding which will some day distinguish a humanity, composed of many aspects which are nevertheless expressions of the One Life.

 

246.         We are considering a monadically-inspired humanity. If monadic influence is already being felt in present-day humanity increasingly aware of universality and synthesis, the future holds even more of this type of realization related to Spirit.

247.         We note that DK feels He has not succeeded in conveying the meaning of the ancient Sensa phrases. We should remember this as we labor to interpret these phrases.

248.         What are the phrases intended to convey? Let us tabulate them again for clarity. They are phrases describing qualities which will one day distinguish a humanity which understands the inseparability of the Many and the One.

 

They are, however, related to or expressions of monadic groupings or universal recognitions, and not of soul consciousness.

 

249.         This is the important point.

250.         What are monadic groupings? Can DK be referring to groups of Monads as they are to be found upon the second or monadic plane? Such groups do, indeed, exist, and are far more synthetic than the many soul groupings on lower planes.

251.         Monadic groupings express themselves in ways characterized by the four phrases.

252.         Of what is the Monad capable? Of “universal recognitions”. This phrase illuminates the substance of “monadic awareness”.

 

 My difficulty in explaining the higher meaning of the external simplicity of these phrases is great;

 

253.         The phrases are of “external simplicity” which does not mean that they are at all easy to understand.

 

 you can only arrive at them yourself as you ponder the only three interpretations possible to you at this time: the individual application of the symbol, its national application, and its human application, remembering always that the clue to comprehension lies in the recognition of a "higher Way," of the existence of the "higher evolution," of the light which is distinctive of Shamballa, and of the use of the antahkarana, as it by-passes (if I may use such a term) the soul and so carries the human, yet spiritualised consciousness into the realms of hierarchical experience in relation to Shamballa.

 

254.         The information conveyed is compact: Let us tabulate for clarity:

255.         Three interpretations are possible to students (such as we are) at this time:

256.         We would presume that the remaining applications are of a higher nature still: Perhaps—

257.         Let us tabulate what DK calls the “clue to comprehension”. It lies in—

258.         If we wish to comprehend, it will definitely not be accomplished with the concrete mind alone. Not just visions but recognitions are required, and the recognitions must be of that which only the antahkarana can reveal.

259.         The building and utilization of the antahkarana is the very beginning of the "Way of Higher Evolution", which is trodden by the Monad.

260.         What does the correct use of the antahkarana do? It “carries the human, yet spiritualised consciousness into the realms of hierarchical experience in relation to Shamballa”.

261.         This is an important statement; the spiritualized human consciousness penetrates the realms of Hierarchy, and partakes of that kind of hierarchical experience which relates to Shamballa?

262.         Are we gathering the impression that the antahkarana is a conduit to worlds of vast depth and scope?

 

POINTS OF REVELATION

 

This almost brings us automatically to the third aspect of preparation for initiation which I called in an earlier instruction the "presentation of points of revelation."

 

263.         We recall that the formulas, the hints and the “presentation of points of revelation” are all methods of preparation for initiation.

 

These formulas, when rightly studied and eventually somewhat apprehended, at least intellectually, carry the disciple to the point where that which is new, hitherto unrealised and for which no words exist, is suddenly contacted.

 

264.         The work into which we are entering is certainly not a repetition of the kind of spiritual training which has been offered for millennia. We must understand that, as far as present-day humanity is concerned, it is really new.

265.         This work leads us into the realm of the intuition; how we know this relates to DK’s description of arriving at a point of contact which hitherto has been unrealized and for which no words exist. Where words already exist, formulation has occurred. Formulations may exist in the abstract mind, but the intuition, per se, is beyond formulation. The task of those who contact the intuition is faithful registration followed by serviceable formulation.

266.         DK stresses the value of even an intellectual apprehension of the formulas. Complete revelation is impossible to the intellect alone, and yet clear, intellectual apprehension represents a beginning.

267.         The factor of sudden contact is to be noted, implying the importance to the process of the ‘planet of sudden revelation’, Uranus.

 

 St. Paul had reached such a point when he referred to "the third heaven as it veiled the seventh" (which was the original wording, deleted by the recipients of his message at that time as utterly meaningless).

 

268.         The idea here is that St. Paul penetrated into an area of divine livingness for which he had no words.

269.         We may presume that the “third heaven” is the higher mental plane (and probably, for St. Paul, the highest level of the higher mental plane). The “seventh heaven” may be considered the logoic plane, which, in some manner, Paul ‘felt’ by means of his penetration into the third.

270.         DK speaks of a deletion of the original wording by those who received Paul’s message. The transmission of world scripture is full of deletions, modifications and even, according to HPB, deliberate distortions—disfigurations.

 

 Eye has not seen nor has ear heard the inexpressible revelation which comes to the initiate who can penetrate into certain high places where the nature of the divine Will suddenly assumes a different and amazing significance, where the purposes being worked out in the Council Chamber of Shamballa are visioned—not in detail but as [Page 275] a suddenly contacted inspiration;

 

271.         The material presented is of such moment that it must be tabulated for impressive registration.

272.         We are to learn to penetrate into areas of vibration which are beyond customary registration. These areas of ineffable.

273.         When penetrating into these high places, what is revealed?

274.         In a way, revelation is always new, and yet always timeless. That which is to be revealed (we are told) is always present and has always been present. We are always surrounded by potential revelation.

 

then for the first time the initiate becomes consciously receptive to the energy pouring into the Hierarchy from the Great White Lodge on Sirius.

 

275.         A very definite connection is being made between shamballic inspiration and the conscious reception of energy from the Great White Lodge on Sirius. The penetrating initiate is not actually penetrating into Shamballa but into those areas of hierarchical life from which shamballic inspiration can be accessed.

276.         While Sanat Kumara is said not to be on the Sirian line, it would seem that Sirian energy is only accessed when Shamballic inspiration is accessed.

 

6. Sanat Kumara is not on the Sirian line but—to speak in symbols, not too deeply veiled—Lucifer, Son of the Morning, is closely related, and hence the large number of human beings who will become disciples in the Sirian Lodge. (R&I 415)

 

277.         Again, we see that we shall not truly contact Sirian energy without the assistance of the antahkarana.

 

It is at this point of revelation and in relation to this symbol that the initiate eventually stands.

 

278.         The spiritualized human consciousness has been carried into “realms of hierarchical experience in relation to Shamballa”. This penetration has provided for him a “point of revelation”.

279.         DK takes up discussion of the square and the rectangle as seen within this context.

 

 Then the "many lines of force within the square become the seven paths of light which claim His choice, leading Him on to the sevenfold Path of initiate evolution."

 

280.         We see that a higher significance of the square with sixteen lines speaks of the resolution of the many (i.e., the sixteen) into the seven (which is numerologically accurate). These are the seven “Paths of Higher Evolution”, one of which (at the sixth initiation) demands his choice. Actually, now there are nine Paths now—so we are told.

 

Thus the Masters will have nine choices to face when They face Their decision; there will then be no need for Those on certain rays to pass to certain already determined Paths, but They can move forward under Their Own inspiration and with greater freedom.  The cosmic mental plane is not barred to Them, as has hitherto been the case. (R&I 412)

 

281.         It would seem that the two new Paths which may now be chosen lead to the cosmic mental plane. However, if we consult R&I 399, we shall see that three of the original Paths are described as leading to the cosmic mental plane!

282.         The "Way of Higher Evolution" is the “sevenfold Path of initiate evolution”.

283.         As we see from the diagram below, the original square has undergone a modification one this high point of evolution is reached..

 

 This is the Way of the Higher Evolution of which man knows nothing.

 

284.         Interestingly, man may know nothing, but the Chohans do. Chohans are no longer men as Masters are. We might wonder, now that requirements have been tightened, how much the Masters know—in that they are still “men”.

 

They are no longer men as are the Masters. (Rule VII for Disciples and Initiates—R&I 21)

 

 The words refer to the seven paths which the Master has to consider and from which He has to choose His future Way. Then the symbol takes on the following form:

 

285.         This is the modified square.

 

 

"All paths meet at the centre. The many become the seven and the eight. From point to point the lines converge. They stretch from point to point. The outer square, the circle of the One and the point of unity are seen as one, and the Master passes on His way."

 

286.         In the original square there were sixteen lines which sum, numerologically, to seven.

287.         However, eight is exactly half of the original sixteen.

288.         We are dealing (in this relation between seven and eight) with the sevenfold "Jewel in the Lotus"

 

Every jewel has seven facets which are the seven doorways to the seven Paths. (TCF 1245)

 

and its eight forms of radiation.

 

The Jewel itself remains occultly static, and does not circulate.  It is a point of peace; it pulsates rhythmically as does the heart of man, and from it ray forth eight streams of living fire which extend to the tips of the four love petals and the four sacrifice petals.  This eight-fold energy is atma-buddhi. (TCF 1118-1119)

 

289.         The sevenfold Jewel expresses in eight forms of radiation.

290.         The Master is the “Point within the Circle” which we see represented above. He also functions within the square of humanity.

291.         The square represents the matter aspect; the circle (in this instance) the consciousness of soul; the point is the point of Spirit. Notice how small the central circle has become; it now appears almost as a point. However, a larger circle has appeared.

292.         Eight are the radiations from the central point. These radiations are the “eight-fold energy [of] atma-buddhi”. The Monad, from one perspective, is atma-buddhi and the Master is the Monad.

293.         For the Master, the five and eight blend. He is the thirteen, or the Sun amidst His planets, just as was the Christ. He is also symbolically the Sun surrounded by the twelve signs of the zodiac.

294.         In the transformed square, we notice, as well, the Aquarian Cross (passing through zero degrees of the cardinal signs), and the St. Andrew’s Cross, (passing through fifteen degrees of the fixed signs).

295.         The Cardinal Cross represents atma, and the St. Andrew’s Cross, buddhi (because it is associated with the fixed signs—the signs of the soul, which is sustained by buddhi).

296.         The Master has made a great at-one-ment, and of this at-one-ment, the transformed square is the symbol. We can see how much more developed is the transformed square than the original one (with sixteen lines) with which we were presented on p. 272.

 

He has penetrated to the centre by passing along the antahkarana which He has Himself constructed.

 

297.         The antahkarana is sevenfold and, thus, reasonably represented by the sixteen lines which become the seven, which become the eight—the number of the planet Mercury, which rules the antahkarana.

 

 There He polarises Himself and takes His stand, and from thence—at the centre of the circle and within the square of service—He precipitates the energies and forces which that service demands.

 

298.         It is the Master Who stands at the center of the circle; no initiate of lesser degree can do this.

299.         The center of the square and of the circle inscribed within the square, is the ‘point of precipitation’; it is also a ‘point of revelation’, for it demands a penetration of the previously ineffable if the Master is to make His way to the center.

 

 From these few hints you can grasp the nature of this symbol and the quality of its meaning, plus the potency of the force which (through its correct apprehension) can carry the initiate-disciple from "the unreal to the Real."

 

300.         We recall the five phrases:

301.         We can see how each formula can be correlated with one of these ancient phrases.

302.         We see that it is the antahkarana that is required to lead the advancing initiate from the unreal to the real.

 

The first formula was basically concerned with the monadic significance of the words "from darkness to Light," leading to vision and illumined purpose;

 

303.         We are not speaking of soul light, but of the monadic significance of this ancient phrase. The light of the spiritual triad and of the Monad is far more intense than that of the soul.

304.         The mantram can be used in relation to soul light, but in this context its meaning is higher.

305.         We may suppose that truly illumined purpose dawns at the third degree when the presence of the Monad starts to become an increasingly conscious factor.

 

 the second formula gives the higher significance to the words "from the unreal to the Real," whilst the third we shall find expresses the true [Page 276] meaning of the words "from death to Immortality."

 

306.         In relating the ancient mantrams or phrases to the formulas, a profound subject for meditation is suggested.

307.         For instance, the many kinds of “eyes” found in the first formula are to be related to the phrase: “Lead us from darkness to light”.

308.         The sixteen, seven or eight Paths leading from the periphery to the center and from the center to the periphery of the square and rectangle are to be related to the phrase: “Lead us from the unreal to the real”. Obviously, unreality is found upon the perimeter of the square or rectangle; reality at the central circle or, even more, at the point (of the transformed square).

 

Thus this prayer of the ancient past becomes the present effort of the distant future. Can you understand this statement, brother of mine?

 

309.         The prayer of the ancient past becomes possible of realization in a new manner through the technique of the antahkarana—meant as it is to bring some real fulfillment to the new spiritual impulse inaugurated in 1425.

310.         The present effort is directly linked to the distant future (found at the ‘higher limits’—if one might word it so—of the antahkarana).

311.         Have we understood the Tibetan’s statement? Perhaps, only to a degree.

 

 Into that light, that reality and that life the initiate penetrates.

 

312.         At this level of spirituality, light and life are equivalent. The initiate is entering the “Light of Life”, which is (relatively) reality.

 

 In that light of reality and life, he polarises himself, and from that point of universal life, reality and light he works.

 

313.         We are speaking of nothing less that monadic polarization—of polarization within the Monad and as the Monad.

314.         The Master stands within light, life and reality. These are just words to us, but in the state of Isolated Unity, these words will become deeply significant.

315.         Towards this we strive through the building of the antahkarana. We have been told whither it will lead; the task of discovering whether we have been correctly informed remains with us. It is as good bet that the imparted information is utterly reliable.