Commentary 46: DINA II Studies
Taurus FMN/SFF 2007
In my last instruction to you I dealt with some aspects of the new approach to discipleship and to initiation; it is essential that the old concepts—profoundly useful in their day—should be forgotten and the newer methods and techniques should be substituted.
1. This was written some sixty year ago; if it was essential then that new methods of approach to discipleship and initiation be substituted for old, how much moreso is it now!
2. Yet, one can wonder whether this substitution has taken place in any measurable degree. The fact that the Hierarchy did not externalize in the 20th century (and there was certainly the suggestion that it might) has perhaps placed the needed acts of substation somewhat “on hold”.
This is now necessary on account of the surprising unfoldment of the human consciousness during the past twenty-five years.
3. DK is speaking approximately of the years 1920-1945. To whom was the unfoldment “surprising”? It appears that it was so to the Hierarchy.
The steps taken at the Conclave in Shamballa in 1925 (based on tentative conclusion at the previous centennial Conclave) and the pressures exerted by the Hierarchy have proved most successful, and out of the chaos of the world war (precipitated by humanity itself) there is developing a structure of truth and a paralleling responsiveness of the human mechanism which guarantees the perpetuation and the rapid unfoldment of the next stage of the teaching of the Ageless Wisdom.
4. We may presume that by “the world war”, DK means the combined conflicts of WWI and WWII considered as one.
5. We may wish to note that the centennial Conclaves are held “in Shamballa”. From one perspective, we can view Shamballa as the four etheric levels of the cosmic physical plane.
6. One presumes that provisions are made so that those Masters Who are not permanent members of Shamballa can participate.
7. We note, as well, that humanity seems to be responsible for precipitating its own wars. Certainly they are not forced upon humanity by Hierarchy.
I used a phrase in my last instruction to which I would like to call your attention. I spoke of the coming ability of mankind to "share in the great hierarchical task of illuminating, precipitating and lifting." These words signify far more than their obvious meaning, and I would like somewhat to elucidate.
8. We are given three words which characterize the redemptive hierarchical processes in which humanity may soon participate: illuminating, precipitating and lifting. DK is alerting us to the necessity of being aware of the more occult meanings of these terms.
Men are apt to think that the entire objective of the work of the Hierarchy is to find and admit men into hierarchical contact. It is that minor phase of hierarchical activity which appears paramount in your consciousness; is it not so? Your main hope is that as you unfold your latent possibilities, you will be able to help others to do the same.
9. DK is pointing out the limitations in our point of view. There seems nothing basically wrong with these objectives, yet from the wider perspective they are limited.
10. That the objective of entering the Hierarchy seems the primary objective of so many disciples reveals their continuing self-centeredness.
This is indeed a worthy thought, but is nevertheless based entirely on misapprehension. Let me, therefore, throw light upon the matter by quoting the Old Commentary:
11. Ever the Master widens our point of view, often when we least expect that it needs widening.
"When light illuminates the minds of men and stirs [Page 315] the secret light within all other forms, then the One in Whom we live reveals His hidden, secret lighted Will.
12. We seem to see that the illumination of humanity will occur simultaneously with the illumination of the other kingdoms in nature. This illumination is presently in process. The stirring of the “secret light” with the mineral kingdom can be noticed and runs parallel to the illumination of human minds. The two are closely interrelated.
13. This process will, it seems, evoke the revelation of the Will of Sanat Kumara—the “One in Whom we live”. In this context, we would be considering Sanat Kumara as the Planetary Logos (as sometimes He can be considered).
14. This section from the Old Commentary points to the greater meaning of the term “illuminating” to which DK referred.
"When the purpose of the Lords of Karma can find no more to do, and all the weaving and close-related plans are all worked out, then the One in Whom we live can say: `Well done! Naught but the beautiful remains.'
15. From all the conflict involved in our earthly process, the purpose is the emergence of “naught but the beautiful”.
16. We see how so much that is produced by the third ray (all the “weaving and close-related plans”) must be worked out before the Lords of Karma can find no more to do. This will not occur for Ages, but in the completion of the process humanity is involved. Can we, even today, see the outlines of a greater beauty emerging? The 20th century has been a time of great karmic consequence for humanity.
17. This section from the Old Commentary points, perhaps, to the greater meaning of the term “precipitating” which relates, apparently, to the precipitation of karma which, once precipitated, reveals the inherent beauty of the Plan.
"When the lowest of the low, the densest of the dense, and the highest of the high have all been lifted through the little wills of men, then can the One in Whom we live raise into radiating light the vivid lighted ball of Earth, and then another greater Voice can say to Him: `Well done! Move on. Light shines.'"
18. Here we have described in symbolic terms the consummation of the planetary process. The “One in Whom we live” is the Planetary Logos and the “greater Voice” belongs (it is reasonable to infer) to the Solar Logos.
19. In the light that will shine through and from the “lighted ball of Earth”, a still greater solar Light shall be seen.
20. We note that not only must the “lowest of the low [and] the densest of the dense” be lifted but so must “the highest of the high”, for these spiritual strata are but relative in their ‘altitude’, and all is low compared to the greater points of tension yet to be achieved.
21. We can see the extraordinary processes in which humanity will be able to participate—far beyond the service presently anticipated.
22. These three objectives present a much broader view of hierarchical intention than the intention simply to admit human beings into the ranks o the Hierarchy.
You will note that the emphasis in these words is placed upon human accomplishment and not upon what the Hierarchy does for man. When men achieve illumination, intelligently precipitate the karmic quota of their time, and lift the subhuman kingdoms (with its reflex activity of lifting the Highest simultaneously), then they can and then they do share in the work of the Hierarchy.
23. Here there is a completely clear presentation of what it means to illumine, precipitate and lift:
24. It is clear that humanity is being invited (as it fulfills requirements) to participate in the hierarchical task of planetary redemption.
25. Another way of saying this is that humanity is entering the fifth kingdom of nature and will function as that greater kingdom functions.
That cycle of sharing
26. I.e., sharing in the hierarchical work…
has seemed for aeons too far away to be considered; when, however, humanity precipitated the war, they automatically and somewhat surprisingly brought the final achievement much nearer.
27. We see how through travail and great suffering the pace of human unfoldment can be greatly accelerated.
28. Is it suggested that it was not expected that humanity would precipitate such a war?
29. Can the precipitation of the war have indicated that a new phase of the will was becoming active in humanity?
The illumination of men's minds will rapidly follow. The process of lifting the subhuman kingdoms has been amazingly forwarded by science—the crowning accomplishment of which was the fission of the atom and the penetration of the "spiritual interfering" aspect of the human spirit into the very depths of the mineral world. Ponder on this.
30. All three developments are well in process. The precipitation of karma is utterly apparent. The growing illumination is seen by all who have eyes to see.
31. DK speaks highly (though obliquely) of the work of the fifth ray Ashram which achieved the “fission of the atom”. It also achieved a degree of “spiritual interfering” into the very depths of the mineral world. We are told that radioactivity is the result of an intense stimulation of the “central electrical life”. Can it be that through the labors of the fifth ray Ashram, the Spirit of man penetrated to the very depths of matter and that the intense stimulation of the “central electrical life” of the atom and the release of immense energy through atomic fission are evidence of this penetration?
32. We have learned elsewhere that the successful “penetration of the ‘spiritual interfering’ aspect of the human spirit into the very depths of the mineral world” was unsuspected by Hierarchy which anticipated that such an ‘interference’ would occur in the Age of Capricorn.
33. Perhaps the release of atomic energy by humanity has been an act of Spirit—the Sprit of man reaching into the Spirit aspect of matter.
34. This work has the stamp of Vulcan and Uranus upon it—both planets of the will and closely associated with the Spirit aspect of man.
35. No wonder we are told that developments have occurred along these lines which were not expected until the far more material Age of Capricorn!
36. Just as former retardations (slowing the progress of the race of men) may not have been foreseen (in ancient Moon-chain days), so new accelerations to balance those retardations have apparently occurred in a surprising manner.
Therefore, if you could see things as they truly exist in the world of today and view them in their true perspective (and this—as far as you are concerned—is from the angle of the Master), you would know that a great step has been taken towards:
37. We are constantly faced with the limitations of our own consciousness. The wonder of the Teaching we are receiving is that it truly comes from one of the Great Ones Whose purview is so much greater than our own.
38. Master DK reports of an encouraging vision revealed from His point of view.
39. DK hints that a really “true perspective” cannot be achieved even by a Master, but that (for the purposes of humanity) a Master’s perspective is of sufficient clarity to be considered “true”.
1. The institution of more rapid initiation, and that in group form.
40. This will be the new method of initiation (i.e., group initiation) and it is already underway even if we have some difficulty detecting the workings of the process.
2. The possession of a much closer and a more widespread contact between the Hierarchy and humanity.
41. The emergence of the Teaching given by Master DK is a signal that this development has occurred.
3. The revelation of the true significance of initiation.
42. There were so many glamors and misconceptions. The work of Master DK has set straight much that has been in error.
This true significance lies still behind the curtain of that which veils the ultimate truth. The great secrets of Sanat Kumara are there to be found in due time, and the truth anent initiation is one of them.
43. Where is this “curtain” to be found?
44. If we examine the four greater Veils found in Chapter X of The Rays and the Initiations (pp. 199—200), I think we shall find that the Veil in question is Veil III:
VEIL III. That mysterious blindness which overwhelms the initiate when—as the Embodiment of all the forces of the Spiritual Triad—He faces the Monad and is impelled forward by the "devastating Will" of the first aspect. Of this I may not write. It concerns the sixth and seventh initiations. (R&I 199)
45. We will also remember that the deeper Purposes of Sanat Kumara are discussed beginning p. 241 of R&I, and should be reviewed in light of the foregoing section.
46. Apparently our conceptions of the meaning of initiation are nothing like its real meaning and purpose. We ascend through by climbing a ladder of lessening illusions.
47. ‘Where’ is ultimate truth to be found? This is for us an unanswerable question. As far as humanity is presently concerned, we may speak of ultimate truth in terms of Shamballa which has its ‘location’, especially, on the higher two levels of the cosmic physical plane—the ‘home’ of Sanat Kumara and of the Monads.
When the Hierarchy withdrew behind the separating curtain in Atlantean times,
48. There is a curtain or veil which separates the Inner Council Chamber from the Hierarchy and, also, a curtain or veil which separates the Hierarchy from humanity.
49. We might say that the kind of “separating curtain” here discussed is deliberately created, both for the protection of Hierarchy and humanity.
50. The ‘curtain’ which separates Shamballa from Hierarchy is likely found on the highest levels of the cosmic physical plane (perhaps between the atmic and monadic planes, or between the monadic and logoic planes).
51. The ‘curtain’ which separates ordinary humanity from Hierarchy may be considered the division between the lower four sub-planes of the systemic mental plane and the higher three sub-planes.
52. There is another ‘curtain’ separating the causal field from the triadal, and also the rupa levels of the Solar Logos’ expression from the arupa levels (beginning with the buddhic plane).
it marked the beginning of an interlude of darkness, of aridity and a cycle of "blank abstraction," which persisted in its crudest form until 1425 A.D.,
53. That “interlude of darkness” still continues but not in its crudest form. It is now an ‘interlude of lessening darkness’.
54. In an arid interlude consciousness cannot grow as when it is nourished by light, love and wisdom.
55. Why 1425? May we say that the Renaissance arose because the Hierarchy took steps to end the “interlude of darkness”?
and since then has sensibly lightened until we reached the year 1925.
56. The term “sensibly lightened” suggests that the growing light between 1425 and 1925 has been perceptible.
57. It is significant that the great ray of intellect—the third ray—began its recent racial cycle in the year 1425.
It became possible for the Hierarchy itself to regard the necessity for reorientation and the imminence of the revelation of the first secret—the secret of initiation.
58. Hierarchy thinks in terms of what we consider long cycles. The revelation of the secret of initiation was (in 1425 and years following) considered immanent, but only today is that secret in process of wide-spread revelation.
59. The reorientation of Hierarchy was dual—towards humanity and towards Shamballa.
Note well what I say here. Humanity had reached a stage where it could do the "abstracting" itself, and could eventually and by sheer force of the spiritual will wrest the secrets from the custody of the Guardians behind the veil.
In some measure humanity had become ready to “take the
61. When humanity gains such invocative power, it is not permissible for Hierarchy to evade humanity’s demand.
This presented the Hierarchy with another problem. How could this be permitted with safety so that, in its avidity for pure truth, humanity could be simultaneously trusted?
62. The problem remains to this day and is especially acute in relation to the secrets of atomic energy.
Revelation brings responsibility, and ofttimes danger.
63. We are precisely at the danger point. Immense destructive power is now in the hands of an immature humanity.
Men, as individuals, can grasp certain of these truths of initiation and use them for themselves with impunity, but their revelation to the unready might involve serious risks.
64. It is not generally appreciated how many lifetimes of development may separate one human being from another. Evolutionary gains are ‘hardly won’ and the necessary training period cannot be unduly hastened.
65. We can see the protective nature of one of the aspects of “occult silence”.
It was therefore decided that a truer picture of the nature of discipleship should be imparted to the waiting aspirant, the misunderstood principle of occult obedience should be "soft-pedalled" (if I may use such a word), and men should be set "free for penetration"—as it is called—and be taught the needed reticence through testing and experience.
66. An educational process was undertaken.
67. The Age of Pisces was in some respects the ‘Age of Faith and Obedience’. A more independent type of disciple needed to be cultivated. The principle of “occult obedience” had been misunderstood—understood in an authoritarian manner.
68. Reticence is always needed in relation to occult matters, but should that reticence be imposed or should it be learned “through testing and experience”? The latter approach was chosen.
69. Humanity was liberated to ‘test its mettle’. Increasingly this will be the way as humanity’s maturity is recognized.
It is interesting to note that the cycle now being inaugurated in the world is that of "Growth through Sharing,"
70. This is clearly an Aquarian modality—Aquarius, the sign of sharing. The esoteric ruler of Aquarius, Jupiter, is also suggested, as Jupiter is the planet of growth.
and that advanced humanity can now share the work,
71. Advanced humanity is the humanity that can respond to the esoteric rulers of the signs.
the responsibility and the trained reticence of the Hierarchy,
72. Let us tabulate that in which humanity can share:
73. “Trained reticence” is an interesting term as it suggests a reticence that is completely in control and well adapted to all circumstances. It is not the reticence of cowardice or ignorance. Trained reticence and occult silence go hand in hand.
whilst paralleling this and simultaneously, the mass of men are [Page 317] learning the lessons of economic sharing; and, my brothers, in this lies the sole hope of the world.
74. This is a lesson which has not been learnt. Gross economic inequality is a breeding ground for war. It almost seems as if humanity must be forced into sharing as a last resort for survival. Perhaps, Saturn, in relation to Aquarius will do the forcing.
75. If economic sharing cannot be instituted, perhaps the sharing of evil karmic results (generated by mistreatment of the global environment) will be substituted. It will still be sharing—the “Ancient Law of Evil Sharing” (EH 30).
Every initiation to which disciples are admitted permits this closer occult sharing in the hierarchical life.
76. We have here the prescription for the “Life more Abundant”.
This involves, for advanced humanity, a noticeable increase in vitality and in vital tension and potency.
77. This increase in vital tension and potency is the result of the great stimulation to which more advanced people are subjected. Can people rightly handle the stimulation—this is the question.
Its reflection among the masses is shown in the constant demand for speed and in the enormous speeding up of the life of mankind in every department of living. This speeding up synchronises with the increasing readiness of disciples everywhere for initiation—according to their status and developed ability.
78. We read of the speeding up of time, of individual and racial accomplishment (for good or evil) of far more in a shorter period of time. The Mayan Prophesies have something of great interest to say about this “speeding up”.
79. The problem of overstimulation accompanies the problem of ever-increasing speed. Subconsciously, people feel the urgency (and opportunity) of the times. They demand the more be achieved in a time shorter than ever thought possible. They realize, for the most part subconsciously, that “the hour is now” and that such a moment of acceleration may not soon come again.
80. Disciples, especially, should be ready to seize the opportunity presented by the years 1965-2025—the Period of the Forerunner.
The difference, brother of mine, between the past and the present readiness lies in the fact that in the past this readiness was a purely individual matter; today it is something which is closely related to a man's group, and the individual aspect is of secondary importance.
81. This is why it is so important for modern spiritual groups to succeed and to realize when they are failing to so do so that they may avert failure.
82. As we examine today’s spiritual and esoteric groups, what is our assessment? Are they succeeding or failing and why? Or are we not in a position to determine the question?
83. Surely a deepening sense of group responsibility will be awakened by these thoughts.
As time and speed increase in importance for the masses of men, the disciple (ready for initiation) regards his personal advancement upon the Path as of less importance than his developed capacity to serve his fellowmen, serving them through the group with which he may be affiliated and to which he may be drawn.
84. Here is a vital statement. A sense of urgency and the realization that greater speed is now possible could increase in the average human being the sense of ambition. This is not allowed in the disciple. The true disciple will withdraw his “application and forget it has been made” in the attempt to aid his fellow human beings. If he succeeds in this, his fitness for initiation will grow rapidly.
85. Ambition is for those who are still personality centered. The disciple, having fulfilled most personality desires and intentions, understands them as completely secondary to the opportunity for successful service which today’s uniquely stressful conditions bring.
For the disciple facing the first two initiations, this group will be some exoteric body of men who claim his allegiance and in which he learns group cooperation and methods of working;
86. Here we learn one of the means of distinguishing the disciple in the relatively early stages of training from the advanced disciple.
87. The attitude of the advanced disciple is increasingly esoteric.
for the more advanced disciple, it is the Ashram and direct service under the instigation of some Master.
88. It is the Ashram which claims the allegiance of the advanced disciple and not, specifically, an exoteric group, though he may certainly work through such a group or groups.
89. The average disciple learns from the “exoteric body of men who claim his allegiance”. The advanced disciple learns from the Ashram.
I have in the above paragraphs given you a number of ideas which, though not new in their stating, are new in their reference. This is of importance for you to remember—or discover?
90. A familiar subject re-presented from fresh angles of vision can prove illuminating. Have we been at all illumined through our reading of the foregoing?
The significance of sharing and the relation of spiritual development to speed are points of importance to emphasise. Much that I have said above has a close connection with the hint given on pages 302-3. I suggest that you look it up.
91. There are several hints given on pp. 302-303 of DINA II. Perhaps the following hint emphasizing the will fits well with the information given in this section:
2. That human planning and thinking, as the future is faced, are the first indications in the history of mankind of the emergence of the will aspect. Can you answer the question: Why is this indicated? (DINA II 302)
92. The sacrifice entailed in sharing and the increased inner pressure which works out as the demand for speed are both evidences of the emergence of the will aspect.
I have continually laid the emphasis upon the need of [Page 318] disciples to think esoterically, and this is perhaps the most difficult demand that I can make upon you.
93. We may think that we think esoterically, but this would involve the relatively completed antahkarana and a facility for abstract-intuitive thought which is rare to find.
A consideration of these hints should teach you much, for they are not what they seem upon superficial reading, and the effort to understand and to interpret should lead you far on your way towards "occult thinking."
94. A hint takes us ever into the new by means of uncharted paths. How shall we learn to enter the worlds of meaning, significance, being and cause?
95. No truly occult thinker is superficial in his thought; we are being warned against superficiality of thought. Perhaps a superficial approach is our first and almost instinctive approach. Caution is advised.
The Masters do not convey teaching through the medium of hints which could be safely given in a more open form.
96. To do so would be against the Law of Economy.
They have no intention at any time to be mysterious or to hold back teaching from the enquirer.
97. Only superficiality of thought and the inability to understand what may lie concealed in a hint could lead to such an erroneous conclusion.
98. Surrounding our teaching is a misapprehension we might call “the glamor of the mysterious”. It is corrected by a clear mind capable of common sense.
Their method is, in reality, threefold:
99. We are speaking of the method of imparting the Teaching.
1. The presentation of those truths which obviously grow out of a recognition of truths already presented. There is here usually a close adherence to the esoteric teaching of the time, and this method is essentially a linking presentation.
100. The powers of Saturn and Mercury are here involved. Saturn provides continuity and Mercury the “linking presentation”.
101. The Masters in Their general presentation do not seek to be radically Uranian—to cause shock and awe. This would only stimulate credulity and an unbalanced love of the sensational. It would also disrupt a necessary access to that which is of established value.
102. The valuable teaching of the past is not to be discarded. The bridging of the fourth ray (under Mercury) is to be utilized. In this way no dangerous gaps or breaks appear in the sequence of the teaching. Why throw away that which is of value? The Masters ever work for the “preservation of values” (a first ray approach).
2. Occasionally (usually once in a century after Their Conclave at the close of the first quarter) there is the imparting of a more advanced body of teaching.
103. It is not always the case. It was so during the 20th century and will be so (so we are told) in the 21st century as well.
104. I think we can all see the Teaching that came through Alice A. Bailey in this light.
105. The Teaching had begun in 1919 but an entirely more advanced presentation appeared in 1925 with the publishing of A Treatise on Cosmic Fire.
This teaching will only be recognised by a few of the foremost disciples in the world;
106. Will this be the case with the Teaching in the 21st century? Let us hope that sufficient numbers of disciples will be trained for more rapid recognition.
107. Still, the number of serious, esoteric disciples in today’s world is relatively small. Can their number be increased significantly by 2025?
it will, however, prove to be the ordinary form of occult teaching during the next developing cycle. It is this type of work which I have been endeavouring to do with the aid of A.A.B.
108. Has “the next developing cycle” already occurred? Has the Teaching which the Tibetan provided through AAB become the “ordinary form of occult teaching”, or are we speaking of future developments?
109. There are still many who think the AAB work is difficult if not impenetrable, so much remains to be done to promote its wider assimilation.
3. There is also the teaching which is definitely given within the Ashram, and which is not, at the time when the other two forms are prevalent, reduced to writing;
110. To discern this manner of teaching requires a conscious ashramic affiliation and a reliable intuition. This type of teaching is of a far more esoteric nature.
111. We remember that, essentially, an Ashram is “the state of mind of a spiritual group. It is a point of united thought; it is a centre for the clarification of the vision and not of physical plane methods of work.” (DINA I 707) It is a certain point of tension and reflects a certain ray quality. It is important that we de-materialize our conceptions of the nature of an Ashram.
112. Hence, in the right “state of mind” or at a sufficient “point of tension”, one can receive “teaching which is definitely given within the Ashram” by those who successfully sustain that state of mind or point of tension.
it will find its way out into expression as need arises and as opportunity is offered to the disciples who are its custodians.
113. Yes—if it is given, it must at length be appropriately be expressed, but it is not for popular, text-book consumption.
Its presentation is dependent upon the unfoldment—rapid or slow—of the lesser disciples of the world.
114. This is a most interesting statement and one of great importance. The lesser disciples evoke expression of the inner ashramic teaching from the more advanced disciples who are the custodians of that teaching. The advanced disciple is not allowed to come forth with it unless there is a demonstrated need for it. The demonstrated need (demonstrated through the lesser disciples) will call the deeper teaching forth. Otherwise, there would be the imposition of that which was premature and incapable of assimilation.
All these three methods are in use at this present time.
115. The three methods could be summarized as characterized by:
a. Presenting the teaching in such as way as to respect occult continuity
b. Release of more advanced teaching perhaps once in a century
c. The impartation and evocation of internal ashramic teaching
As a man progresses nearer and nearer to his goal, he finds himself beginning to realise that the entire technique of this unfoldment consists of a sequence of revelations which are induced by his recognition of subjective significances which are of a nature entirely different to the usual and apparent meanings.
116. As man approaches nearer and nearer to his goal his intuition is rapidly awakening. He is being taught from within—‘in-tuition’.
117. The method of teaching cannot be reduced to written form. He simply recognizes relationships and significances which previously escaped his attention.
118. That which is revealed is of a far greater depth than that which he had learned in a more conventional manner.
119. One must remain alert to the presence of the Inner Teacher and the often wordless ways in which the Teaching is communicated.
120. There is an old saying given in A Treatise on White Magic: “Keep silence and the light will enter in.” (TWM 474)
121. In this method of teaching, the ‘heart’ is very active. The realm of pure reason is entered yet the teaching occurs through a process other than, and far more immediate than, reasoning as usually understood.
In the olden days, as you well know, [Page 319] the Master would say to a disciple: "Here is a hint" and, having stated it, He would proceed to enjoin upon His disciple the necessity to withdraw and search for the true meaning until he found it; then, and only then, could he return for a consequent new hint.
122. This technique, we can understand, had great value, but in these more rapid and synthetic times is rarely used.
123. The imparted hint was meant to evoke the disciple’s intuition. When he returned to the Master with the result of his ponderings, presumably he would have travelled somewhat further along the Path of Re-cognition.
Today, this method is no longer being used, and this change constitutes one of the modes of training the disciples of the New Age. The modern disciple has to recognise the hint which is related to his point in consciousness and which is to be found in the mass of instruction made available for his use. He has to seek for the—to him—most deeply esoteric statement he encounters in the current teaching; from this isolated hint he has to abstract the significance, after removing it from its context; later, he must learn and profit from its meaning.
124. One cannot emphasize too strongly the value of the method just presented.
125. Let us tabulate the procedure:
a. The disciple recognizes in the mass of material he is studying a deeply esoteric statement which he takes as a hint
b. He extracts from its context that which he recognizes as the hint
c. He abstracts the significance of the extracted hint
d. He learns to profit from the meaning of the hint he has extracted
126. This new method places great weight on the disciple’s enhanced powers of recognition and on his ability to proceed with the development of the extracted hint—on his own.
127. This method calls for a new way of reading the occult teaching which has bee presented to us; we are called to a new measure of alertness. We read in a manner increasingly alert to implications. May we call this method of reading, “Spiritual Reading”, and may we relate it to the siddhi called “Spiritual Discernment” (related to the third sub-plane of the mental plane)?
128. It seems impossible to follow hints without the utilization of the powers of Mercury. We learn to read utilizing a deeper aspect of the Mercurial consciousness—that which connects to the buddhic realm.
The hints given at this stage are related to the theme of revelation, or they concern themselves with the techniques which make revelation possible.
129. DK is alerting us to the nature of the hints which we may find imbedded in the material now being presented.
130. As progressive revelations make initiation possible, the hints being imparted (if rightly recognized and developed) will throw light upon the Path of Initiation.
The hint, for instance, with which you can work until you receive the next sequence of teaching is contained in this paragraph and the one above; you can discover it if you take each phrase, release your intuition and seek for meaning and significance related to the possibility of revelation.
131. We find the Tibetan using both methods of imparting hints. He has planted a hint in the text presently under consideration but tells us no more. There is a hint he wishes us to recognize, but we shall have to use the more advanced method of coming to terms with hints if recognition is to be ours.
132. He has given us the subject which the hint concerns; it will concern revelation or a technique which will make revelation possible.
133. We are presented with a somewhat enigmatic approach and only our intuition will lead us to the correct recognition.
134. It would be well to follow the Tibetan’s advice here and see what our intuition reveals. (Please pause here and try what He recommends. Without proceeding further, release your intuition and search for the hint.)
135. Having done so, having poured over the foregoing material, the disciple’s intuitive conclusions should be compared with the following:
Hint VI. . . . The disciple must recognise the hint which is related to his point in consciousness.... My one effort is to indicate the relation between initiation and revelation.
136. In fact, it will be recognized that the hint given concerns (in part) the recognition of hints.
137. Following Hint VI shall we not discover that our conception of treading the Path of Initiation is altered?
138. How do we pursue revelation? To answer this would be to answer the question, “How do we pursue initiation?”
139. Have any of us isolated the one hint which is most suitable to lead us to that which is our next intended revelation?
My one effort today is to indicate the relation between initiation and revelation.
140. This very sentence is the one which DK includes as part of Hint VI. Thus, the foregoing sentence is part of the Hint for which we have been searching intuitively.
141. The Path of Initiation is a path of progressive unveiling. Do we know the nature of the veil before us? Do we recognize when we have lifted a veil?
The revelation—induced by right orientation and right thinking—is a part of the training of the initiate, and many thus in training delay their progress by not recognising the revelation when it tops the line of their spiritual horizon.
142. Here is an amazing thought. The next revelation may have already topped the line of one’s spiritual horizon, and yet remain unrecognized.
143. It is as if a revelation is not a revelation until it is recognized as such.
144. We note that if we wish to induce revelation, we will have to demonstrate “right orientation and right thinking”. We could pause here to inquire as to the nature of a rightly oriented consciousness. As well, the words “right thinking” seem easy of apprehension, but what, really, do they mean?
145. May it be that “right thinking” will not be achieved unless the abstract mind is activated and fertilized by the impression of pure reason?
Five hints have already been given to you, and I would like you to get their sequence, for it may prove valuable to you and to other disciples:
146. We have both an advantage and a disadvantage in studying this material after it has been completed. We are not in a position to work through the process because it is almost impossible for us to prevent ourselves from reading through the entirety of the assembled material. And yet, we have the advantage of an overview of the assembled thoughts.
147. Hereafter DK presents the first five Hints.
1. That the changes brought about in the Hierarchy have been the work of the disciples of the world. Have you asked yourself (in studying this hint), Why the disciples?
148. Our great responsibility as disciples should be realized.
2. That human world planning is today the first indication of the emergence of the will aspect. Why is this rightly so?
149. The factor of atma is entering human awareness. On the plane of atma we find both will and intelligence.
150. We are led to inquire concerning the relationship between human planning and the Divine Plan.
3. That disciples in all the Ashrams have the task simultaneously of "modifying, qualifying and adapting the divine Plan." Why is this so? Why is the Plan not imposed?
151. Speaking in alchemical terms, how would the “central electric life” ever be evoked in power if the Plan were imposed?
152. Do we find ourselves involved with one or other of these acts—modifying, qualifying or adapting—or with all three simultaneously? Can we identify those events in our lives which reveal that we are engaging in one or another (or all) of these processes incumbent upon disciples?
4. That the initiate knows because he works. What does this hint mean to you?
153. Can we relate this hint to the fact that the initiate, upon entering the chamber of initiation, must move forward blindly?
154. Do we think it is possible even to be told something which, merely because of the telling, will have deep and abiding significance for us? Will hearing, per se, and alone, ever lead to deep knowing?
5. A key to the correct interpretation of a hint lies in its association with the idea of direction in time and space.
155. If we encounter an occult statement of great interest, yet it is dissociated from any sense of direction, can we consider that statement a hint?
156. Do we recognize those occult statements which inspire in us a sense of inevitable direction in time and space?
157. What have hints to do with the process of taking the next step upon the Path?
158. If a sense of direction is involved in the recognition of a hint, what have hints to do with stimulating the spiritual will?
159. It would seem that the intuition should ever be in process, working upon the resolution-into-light of some obscurity. Do we sense that our intuition is thus employed as a background consideration to the more obvious processes occurring within our consciousness?
Study these and see what is their relationship and what you feel is the inner meaning which they are intended to convey.
160. We see that it is not enough to study this hints singly; rather they must be studied in relationship to each other.
161. Do we see that all of them seem to involve the will aspect, and that all of them are intended to move the disciple forward in time and space?
162. Do not all of them concern the disciple as an active, intelligent, willing agent of Hierarchy?
It might sometimes be remarked that these formulas are attempts by advanced aspirants to confine within due limits some of these escaped revelations.
163. A startling thought! Who is the advanced aspirant? Surely the ones who conceived of the formulas were initiates of quite high degree as some of the formulas relate directly to the higher initiations.
164. What is the difference between an “escaped” and a “confined” revelation? Is it not an act of service to confine a revelation so that it will be more readily recognized and assimilable by those who follow after?
165. This brings us to the question of the degree to which we can be assisted in the task of recognizing revelation. Probably, to some degree we can be helped. For this reason, the Teaching of the Ageless Wisdom exists.
166. Is it dawning upon the consciousness that we are dealing with matters both extremely subtle and internal? An understanding of revelation and initiation is approached in this manner.
They express a past, indicate a revelation, and ground the thinking aspirant in the world of meaning because it is in that world that he must learn to work and live;
167. Let us tabulate three functions of the formulas:
a. They express a past
b. They indicate a revelation
c. They ground the thinking aspirant in the world of meaning
168. The aspirant must think; this is apparent.
169. The world of meaning is the world of the soul. For entry into that world, thought is necessary, for what we usually call the soul is focussed on the higher mental plane.
170. The formulas indicate a Path of Revelation which many have trodden—in the past. These formulas present to the inquiring consciousness the potential to experience a revelation which many have experienced before.
171. The formulas, therefore, guide the consciousness towards revelation without imposing revelation.
172. It is not only aspirants who work in the world of meaning. The average disciple must also work within that world. The more advanced disciple must begin to work within the world of significance, which is triadal.
it is from that world that he must begin now to work in two directions in time and space, for the world of meaning is the antechamber to the "Circle of Liberation."
173. Let us link the “Circle of Liberation” to the world of significance. When one can be truly polarized within that part of the spiritual triad which is found within the cosmic ethers, one has achieved liberation.
174. Sometimes we read of the “circle of buddhic life” and it is also possible to relate the “Circle of Liberation” to this buddhic circle. The fourth degree initiate, liberated from the need to incarnate in the human family, is free and polarized upon the buddhic plane.
This "Circle of Liberation" is ever entered by the individual initiate, and has been down the ages, but now, for the first time, it is being entered by humanity itself and as a whole.
175. It would seem that the outer periphery of the “Circle of Liberation” includes the entire Kingdom of the Soul, entered at the first initiation—the Birth.
176. There are also those advanced human beings who are entering the inner part of the Circle because they are polarizing their consciousness within the spiritual triad.
This is the result of the experience of the war, 1914-1945.
177. It would seem that we owe much to the war; dreadful as it was, it seems to have liberated humanity into a far greater depth and expanse of consciousness, even enabling it to step within the “Circle of Liberation”.
178. We cannot dissociate from this thought the fact that one of the Lords of Liberation in Shamballa was instrumental in influencing the positive conclusion of the war. He was invoked and He responded in a manner which decided the issue in favor of the Forces of Light.
Humanity, entering this circle, will be confronted by the first major lesson: the Unity of the One Life.
179. Something of this unity may be grasped at the first initiation, but it is a realization which belongs particularly to the third initiation, and deepening with every successive initiation.
180. For this reason the “Circle of Liberation” would seem related to the spiritual triad, focus within the manasic part of which begins at the third degree.
This form of presentation will be more easily recognised by the masses than such phrases as Brotherhood, Relationship, Fraternity.
181. Here is an important piece of information for those who would evoke in humanity an approach to the hierarchical consciousness. The Unity of the One Life is an idea to be presented. It will have more meaning to the masses than the phrases Brotherhood, Relationship and Fraternity.
182. Indeed, we have seen a tremendous growth in the recognition of the Unity of the One Life.
183. Of course, the revelation of this Unity is particularly the capacity and prerogative of the initiate of the third degree.
Life and its balancing partner, Death, are old and familiar aspects of general livingness to the masses, and their starting point in all revelation is life, and the result of all revelation is death or the disappearance of veils.
184. Here death is being defined as a process of unveiling. It is an important and inviting definition.
185. Life seems to be the great fact from which all attempts to induce revelation must begin.
186. Life is the immediate, ineluctable fact for the masses. If death can be explained and demonstrated as an enhancement of life, great progress can be made in the reduction of fear.
187. If revelation is death and initiation is sustained revelation, then initiation is death. Surely initiation is the lifting of the veil. We are being presented with important perspectives.
The formula with which I present you today consists of three closely related words, and the theme with which the student must concern himself is the nature of the relationship which is indicated—not by the words but by the very [Page 321] nature of that which relates them.
188. Presumably, a deep esoteric process relates these words. The words have variable meanings according to their position in the process.
189. There is really one process of revelation here under discussion, but it has a number of phases, and according to the arrangement of the words so will particular phases be indicated.
This is not an obvious relation but the esoteric and subtle meaning which the intuition will reveal and that the outer words hide.
190. Again we are alerted to the need for the release of the intuition. Words often conceal the truth. We are meant to move behind the words and, through the use of the intuition, find the truth.
THE SUN . . . BLACK . . . ANTAHKARANA
These words constitute, and when placed in their correct order create, a most potent magical and mantric formula.
191. We seem to be told that the order of the words here presented is not the “correct order”.
192. Is there only one correct order? Students of these words have found at least six.
193. Maybe for the discovery of the mantric formula which DK has in mind, only one order of the words will do.
194. Sun—Black—Antahkarana: The Sun represents the ahamkaric state of the lower ego. Black is the spiritually benighted consciousness in which the ahamkaric ego dwells and also the result of leaving familiar ignorance behind. Antahkarana is the means of escape from the blackness of egoity.
195. Black—Sun—Antahkarana: Black represents the normal ignorant consciousness. Sun represents soul consciousness which can supersede darkened personality consciousness. Antahkarana represents the way forward into a consciousness beyond the limitations of soul consciousness.
196. Sun—Antahkarana—Black: The Sun represents causal consciousness. Antahkarana represents the extension and liberation of causal consciousness. Black represents contact with the dark light of Shamballa—a light so intense that it is, as if, “black”.
Antahkarana—Sun—Black: The Antahkarana is itself—the bridge to
effulgence. The Sun represents the glory of the Monad in which the Antahkarana
‘ends’. Black represents all that lies beyond the monadic sphere when the inner
life of the Monad is translated beyond the monadic vehicle. First, Black can
represent the glory of the
198. Black—Antahkarana—Sun: Black is represents darkened personal consciousness. Antahkarana (in its first stage) represents the bridge to the soul. Sun represents the soul, egoic lotus, causal body.
199. Antahkarana—Black—Sun: The Antahkarana bypasses the soul. The Black symbolizing the destruction of the causal body supervenes. The Sun is the resultant glory of triadal and eventually monadic life.
200. These, at least, are some ways of interpreting these three most powerful words. Which is the order for which DK is searching and which provides the most potent and magical formula?
201. I would suggest that although all six forms can be understood as meaningful, perhaps the most compelling is Sun—Antahkarana—Black. From the causal body (and its destruction) to ascent via the Antahkarana, leading to the termination of the Antahkarana in the Monad (i.e., in the Black Light of Shamballa—so intensely bright that it is as blackness to the ascending consciousness).
202. In this formula we are, as it were, led from the third initiation, through the fourth and to the fifth—even to the sixth—in which we enter pure monadic life which is, at this point in our evolution, inconceivable or “Black” to us.
203. When thinking of blackness we are reminded of Rule IX for Disciples and Initiates:
Let the group know there are no other selves. Let the group know there is no colour, only light; and then let darkness take the place of light, hiding all difference, blotting out all form. Then—at the place of tension, and at that darkest point—let the group see a point of clear cold fire, and in the fire (right at its very heart) let the One Initiator appear Whose star shone forth when the Door first was passed.
204. This Rule, which can be interpreted as indicating the consummation of the fifth initiation, leads to a Revelation which, at this stage in our development, can only be conceived as blackness.
205. The following statement is also significant in relation to the Formula V:
Ashrams on atmic levels are under the control of the Master M., Who fosters the will aspect within the developed forms and Who (as the Old Commentary expresses it) "adds darkness unto light so that the stars appear, for in the light the stars shine not, but in the darkness light diffused is not, but only focussed points of radiance." The symbolism will be obvious to you though not the full significance. (R&I 170)
It has a tenuous yet definite connection with the third initiation, but it is not this angle with which you are asked to concern yourselves but with the triangle created and the lines of force set in motion when the right word finds itself at the apex of the triangle.
206. If we are to interpret the words in relation to the third initiation, perhaps the order should be as follows: Black—Antahkarana—Sun. From the Black of personality consciousness (indicated by both Mars and the Moon which must be overcome), through the Antahkarana considered as a triangle, and at length to the union of three minds, which result a mentally effulgent glory represented by the Sun.
207. The Tibetan was not training His disciples for the third degree—at least very few of them. If they are not to concern themselves with the third degree, with what are they to concern themselves? Are they to consider higher degrees theoretically or to work towards an initiatory outcome immediately relevant to their present condition?
208. Perhaps the order Black—Sun—Antahkarana would be appropriate for the majority of disciples. Black would represent the darkness of personality consciousness from which they are emerging. Sun would represent the onset of soul consciousness and the soul-infusion process which they must pursue. Antahkarana would represent a process which they must pursue simultaneously with the process of soul infusion, for, indeed, students of the Tibetan are engaged in a dual curriculum—working on the task of soul-infusion simultaneously with the task of building and utilizing the Antahkarana.
The clue to rightly orienting your thinking lies in the realisation of the threefold aspect of the Sun,
209. The Sun can represent the integrated personality, the ‘vain-glorious’ lower ego. The Sun can additionally represent the glory of the causal body. The Sun can also represent the still greater glory of the Monad on the second systemic plane of our solar system.
210. The important thing to realize is that the Sun need not represent only one thing.
the unity of the reality and the dual nature of the antahkarana.
211. The “unity of the reality” relates to Spirit which, again, can be symbolized by the Sun or by the blackness in which no distinction appears; thus unity is revealed.
212. As for the Antahkarana, it is dual or even triple. It has two dualities:
a. The first duality is the link to the soul plus the greater link from the mental unit to the manasic permanent atom
b. The second duality is the link from the egoic lotus to the manasic permanent atom plus the link from the mental unit to the manasic permanent atom
213. We have a three, two, one set up—the triple Sun, the dual Antahkarana and the unity of blackness.
214. The first three rows the Tetraktys are, thus, represented. As well, the sequence we suggested as the one which the Tibetan might be indicating seems emphasized: Sun—Antahkarana—Black. From the third aspect, through the second to the first.
More I must not say; it is for you to wrestle with the formula and unearth or bring to the surface its hidden significance.
215. This we have been attempting to do. If we utilized the formula in various ways, convincing conviction could emerge for us individually or as a group.
In line with the hints given in connection with the other four formulas, the keynote of this one would be:
Lead us from the individual to the Universal.
216. We can understand how “Black” as a final term could represent the “Universal”. The Sun is so often a symbol of individuality. The Antahkarana would be the bridge which would lead from the individual to the Universal (the first aspect).
217. We recall the four foregoing keynotes:
a. Lead us from darkness to Light
b. Lead us from the unreal to the Real
c. Lead us from death to Immortality
d. Lead us from chaos to Beauty
e. And, finally, lead us from the individual to the Universal.
POINTS OF REVELATION
I would like at this point to call more directly to your attention the three stages of revelation; you have been dealing with them and considering them, if you have succeeded in following this work closely, and may already have achieved something of the automatic and the essential in their activity.
218. The question will often arise—“How does revelation occur?” Is it sudden or gradual, or can it be either or neither?”
Revelation seldom breaks in all its completed beauty into the consciousness of the disciple; it is a gradual and steadily unfolding process.
219. DK answers the question from His perspective. In an analogical statement that may throw some light on the matter, we could say that the Sun does not suddenly achieve its highest position at . Dawn must first occur and then the slow steady rising of the Sun towards culmination.
The three words I have given you as descriptive of the stages concern the individual disciple or initiate and express the stages of the impact of the revelation upon his mind.
220. We are told of another way to find revelation in the words: Penetration, Polarization, Precipitation. These words, we are told, “express the stages of the impact of the revelation upon his mind” (the mind of the disciple).
221. We recall, however, that He told us in a previous instruction that there was not a great sequentiality in their relationship—in other words, that once Penetration occurs, Polarization and Precipitation are virtually automatic processes.
222. Yet the sequence is preserved.
There are paralleling inner causes which are responsible for the outer stages of Penetration, Polarisation and Precipitation. These are:
223. Now we move into a more advanced occult perspective explaining how Penetration, Polarisation and Precipitation come to be.
224. Even though associated with “outer stages”, Penetration, Polarisation and Precipitation do not seem like very external processes.
225. Since we are given three spiritual causes of three outer stages, we shall be able more readily to induce the appearance of these outer states.
1. The stage of the "advancing point of light."
226. The “advancing point of light” is that which penetrates.
2. The stage of right direction or the focussing of the "advancing" potency.
227. The “advancing point of light” has penetrated, and as it orients itself and focusses, it becomes a point of “advancing potency”. It grows it power as it stabilizes within the penetrated vibrational field.
3. The stage of spiritual impact.
228. The consciousness is impacted by the new field and an immediate downflow occurs resulting in what we call Precipitation. The impact becomes more outwardly effective, touching the outer world of the disciple’s consciousness.
Again here (if you could but see it) you have an illustration of the processes and interaction of Invocation and Evocation and of the establishing of a triple relation between an inner reality and the outer man, the disciple on his own plane;
229. It would seem that the disciple’s own plane is the plane of mind, with a focus in the area of the mental unit. In this context, the disciple is considered the “outer man”.
230. From within the blackness of the unknown, a new energy (being touched by the “advancing point of light”) descends via the antahkarana and brings greater illumination to the Sun below (the field of the disciple’s consciousness). This, at least, is one way to look at the process.
231. The disciple on his own (outer) plane invokes (and, in antahkaranic terminology—projects). In doing so he penetrates the blackness of the unknown. Anchoring his questing consciousness in the unknown, an evocative response arises. The potency of the new energy contacted increases and precipitates ‘down’ the antahkarana and brings illumination—greater light to the Sun below.
232. The relationship is threefold: the invoking one ‘below’—i.e., the disciple; the higher anchor of the invoking one polarized in a new field ‘above’; the evocative response which connects the higher one and the lower one.
you have an evocative activity of so potent a nature that it produces corresponding exoteric attitudes and expressions.
233. This is the result of the impact of the higher upon the lower.
234. We are shown how a deeply esoteric process has tangible, exoteric results.
In reality, you have here a phase of the working of the Law of Cause and Effect, demonstrated in a most illustrative manner.
235. The Cause descends from above (having been evoked through the invocation of that which resides below).
236. The effect below is the result of the descending of that which has been evoked.
As the Law of Karma makes its presence felt upon the outer physical plane, you have the evidence before your eyes of the three stages of Penetration, Polarisation and Precipitation. At the same time, on the inner planes, and because of the existence of the inner reality, you have the three corresponding stages of Advancing Light, Right Direction, Impact.
237. Here the inner factors are called, in some instances, by different names:
a. The “advancing point of light” retains its description
b. The “advancing potency” is called Right Direction
c. The stage of “spiritual impact” retains its description.
238. This is a section worthy of prolonged pondering.
239. For the sake of clarity let us put the six phases in proper order:
a. Penetration—Advancing Light
b. Polarisation—Right Direction
240. Does every higher contact or penetration, every well directed polarisation and spiritual precipitation also evoke the precipitation of karmic patterns which stand in the way of the spiritual precipitation?
241. Is every penetration into a higher dimension accompanied by a penetration into a karmic reservoir which is related to the higher penetration? It would seem so.
242. It often seems as if the great light precipitates accompanied by the precipitation of a corresponding karma. The matter is, however, intricate and no easy solution will be found.
243. While the disciple from his own plane can achieve the stages of Advancing Light, Right Direction and Impact, it may be that higher aspects of his nature will simultaneously pass through higher expressions of these three stages.
244. We are reminded that as the “Son” goes forth to greet the “Father”, the “Father” comes forth to greet the “Son”. In other words, there are higher correspondences to all processes in which the disciple engages as he ‘reaches’ into higher worlds.
245. We remember that all of these considerations are meant to reveal the workings of the Science of Revelation.
You have here also an indication of the close interrelation of the outer and the inner, producing a condition wherein the disciple creates a situation analogous to the phase—the long phase—of his creation of karma and its final precipitation in (so-called) "critical" disaster in his physical plane life.
246. The teaching has become increasingly occult. Every word must be pondered—every phrase, every sentence.
247. We are speaking not only of the method of achieving a greater revelation (and hence the possibility of initiation) but of a necessary, final precipitation of karma which accompanies the growing revelation.
248. We may gather that the process of reaching towards and achieving steady contact with the higher energies of his nature, releases the precipitation of residual karma which corresponds in some mysterious manner to the higher energies newly contacted.
249. The reservoirs of higher energy are consequently tapped, but accompanying this tapping is the tapping of the unpurged karmic reservoirs.
A study of the three revelations indicated in the earlier instruction will reveal the accuracy of the above statement. I enumerated them for you in my previous instruction and wonder if you have read them often.
250. The Teacher speaks.
251. Here are the three foregoing Points of Revelation:
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. (DINA II 369-370)
You will find it of value to take these three points of revelation and apply to them the three outer and the three inner stages through which all revelations pass.
252. Presumably, the method of application would be as follows:
a. Energy follows thought and the eye directs the energy—Penetration—Advancing Light
b. The will is an expression of the law of sacrifice—Polarisation—Right Direction
c. The Monad is to the planetary Logos what the third eye is to man—Precipitation—Impact
253. And yet since every revelation passes through three inner and three outer stages, it is as if each of the six stages could be applied to each Point of Revelation.
254. Each one of the first three Points of Revelation can be related to one of the first three initiations, and each of the three outer and three inner stages also to each of the initiations.
255. We can see this would be an extensive process and an entire unit of study in itself. It should be undertaken by a trained group which (in relation to each of the initiations) could achieve Penetration through Advancing Light, could achieve Polarisation through Right Direction, and could achieve Precipitation through Impact.
256. Much contemplative brooding and release of the intuition will be required.
257. The meaning of each Point of Revelation will be illumined through the application of the six inner and outer stages through which all revelations must pass.
258. Each initiation will require utilization of the sixfold process.
259. Thus, in considering the first three Points of Revelation there will be eighteen steps (and really twenty-one if the Points, themselves, are considered.)
260. Eventually the full revelation associated with each Point of Revelation will precipitate with full impact.
261. We have been given a new way to approach the illumination of the Points of Revelation. There is no charted approach. The adventuring consciousness must find the way.
You may also have noted how one point of revelation leads normally to another.
262. Just as one initiation leads to the next…
You will (having studied the three revelations indicated on pages 309-10) note how all of them concern the first divine aspect, starting with the initial energy set in motion by God's thinking; leading to the expression of the Will, which is the great first ray in action, and then focussing itself through the Monad. [Page 323]
263. Whether or not we have noticed this, it is true. We noticed also that the Hints had much to do with the first aspect.
264. It seems in fact that in this “Manual for Initiation” which the Tibetan has compiled for us, much access of the will is entailed.
265. The Path of the Antahkarana is the Path of Will. The methods we are given teach us to tread the ‘Initiatory Path of Will’.
266. The curriculum being offered so subtly in DINA II is invoking the higher reaches of our nature.
Curiously enough, in these three you have—symbolically and factually given you—expression of the three exoteric stages:
267. The Tibetan is now tying many things together. Are we participating intelligently in the synthesis He is unfolding?
268. The three exoteric stages which accompany every revelation are here related to the first three Points of Revelation.
1. Penetration, the descending and circulatory nature of energy.
269. “Energy follows thought and the eye directs the energy”.
270. “The initial energy is set in motion by God’s thinking…
271. This outer expression is also related to the “Advancing Light”.
2. Polarisation, the effect upon this energy of the polarised will.
272. “The will is an expression of the law of sacrifice.”
273. “…leading to the expression of the Will, which is the great first ray in action…”
274. This outer expression is related to “Right Direction”
3. Precipitation, through the focussed intent and the directed impulse of the Monad.
275. “The Monad is the planetary Logos what the third eye is to man.”
276. “…and then focussing itself through the Monad…”
277. This outer expression is related to “Impact”.
The next sequential revelation will be that of creativity, the world of thoughtforms and the desire which each human being and humanity as a whole have created, and (note this well) the setting in motion by humanity and in relation to its own destiny, the Law of Cause and Effect, or of Karma.
278. DK is looking ahead to the fourth Point of Revelation, concerning the factor or “creativity” and the fourth ray.
279. There follows the fourth Point of Revelation:
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.(DINA II 370)
280. We appreciate the connection between the coming fourth Point of Revelation, the Four Lords of Karma, and the Fourth or Intermediary Law of Karma.
281. In the section above DK outlines an important process:
a. The revelation of human creativity
b. The creation of the world of thoughtforms
c. The desire which individual human beings and humanity as a whole are responsible for creating.
d. Thus, the setting in motion of the Law of Cause and Effect, i.e., of the Law of Karma
282. It is only when illusion is ended through the release of the intuition under Scorpio and Mercury (the two rulers of the Fourth Creative Hierarchy) that maya will no longer flourish and deception no longer rule. Then will those creations called human thoughts and desires no longer stand in stark contrast to the truth revealed through buddhi. Then will the Law of Cause and Effect find no further application in relation to the fourth kingdom of nature, the human, and in relation to the fourfold human personality.
I have here condensed into a relatively few short paragraphs much important teaching anent revelation and its processes and have emphasised a phase of human activity (needed to produce revelation) which has hitherto received little, if any, attention. Revelation is apt to be regarded as apart from all laws, as an extra-planetary activity, as something that occasionally happens to the well-intentioned aspirant, and as relatively unpredictable and unexpected. I have sought here to correct this erroneous impression.
283. Have we understood how deeply the Tibetan has taken us into the methods by which revelation can be produced?
284. There is a “Science of Revelation” and we have been given some twenty-one techniques which, rightly used, can evoke the revelations covered during the first three initiations.
285. A close study of all the foregoing will give us some impression of the profundity of revelation which Master DK is attempting to convey.
286. We can understand, increasingly, why DINA II is really a “Manual for Initiation”.
287. We have only scratched the surface here. Much group work with these Points of Revelations (and Hints and Formulas) is required in order to reveal the Tibetan’s intent in presenting them to us.