28 Rules Group
Commentary on Rule X Part II
R&I (200-207)
(All Highlighting, Bolding and Underlining—MDR)
Please read this Commentary with your book open or with reference to
an electronic copy of the text. This will facilitate an appreciation of
continuity.
Step by step, the Brothers of the Light and others who tread
consciously the Lighted Way have removed Themselves from the lure of form;
1.
The “Lighted Way” is the
path of normal spiritual evolution, as distinct from the "Way of Higher
Evolution".
2.
The word “lure” suggest that
if the attraction is indulged, the one attracted will become “hooked”, his
freedom completely compromised.
the Army of the Voice
no longer can succeed in deflecting Their footsteps and the veils of illusion
no longer block Their vision and Their moving forward.
3.
How does the "Army of
the Voice" inhibit the progress of the disciple:
4.
The "Army of the
Voice" (in the manner considered here) is the lower "Army of the Voice", the “lesser cohorts of the
‘Army of the Voice’” (TCF 936). The Army has its cosmic participants as well as
its lower or lesser participants. The following paragraph (which we have
already studied in an earlier Commentary) will remind us of the higher value of
the "Army of the Voice":
These
particular devas in "their serried ranks" are the directive agents of
the divine energy which implements the purposes of Deity upon the physical
plane. They work only on etheric levels—either upon our physical plane or
on the cosmic etheric levels. They are
therefore active in the realm of maya, which is the etheric plane as we usually
understand it, or upon the planes of the Spiritual Triad. They are not active on the three gross
physical levels or upon the astral or mental planes, nor are they active upon
the highest or logoic plane. There they are implicit or latent but
not active. They are the great
"impulsive factors" in manifestation, organising substance, directing
the multiplicity of lives and beings who constitute the forms through which God
expresses divinity. In a peculiar sense, they are the embodiment
of the divine purpose upon the planes of the Monad and of the Triad,
just as the aggregate of energies in man's etheric body is the result of his
inner direction and the cause of his outer manifestation. To understand more fully the function of the
deva forces, a man must arrive at some understanding of the forces in his
etheric body which, in their turn, are the consequence of his point of
attainment—an attainment demonstrated by his astral (emotional) and mental
natures and activities. These indicate
his point of development. (R&I 179)
5.
When we speak of transcending
the influence of the "Army of the Voice" we must remember that they
work upon the levels of the spiritual triad and of the Monad and are
representatives of the Divine Will upon those levels.
6.
It would seem that our goal
is to transcend the influence of the
"Army of the Voice" as it works within the systemic ethers and cooperate
with them as they work upon the cosmic ethers.
7.
It is curious that they do
not work upon the logoic plane even though they work upon the atomic sub-plane
of the systemic etheric planes—a kind of direct reflection of the logoic plane.
On that high level of the cosmic physical plane, they are said to be “implicit
or latent but not active”. Perhaps on this high level they hold, contain or
embody the Divine Will but are not active
in its expression.
A relative freedom
has been gained and the initiate stands free from much that has hitherto
hindered his progress;
8.
Master DK is careful to
qualify the degree of freedom achieved by the advancing disciple.
the world of form, of
glamour and of seduction has for him no further appeal.
9.
Seduction is an influence
which appeals to that which is low and weakens that which is high. It
compromises integrity.
10.
That which allures has
appeal. When the disciple has reached this point of evolution, that which
formerly seemed appealing, no longer seems so.
He comprehends the
significance of the injunction which is embodied in the third phrase of this
tenth rule:
11.
A stage of resistance to
lower magnetisms is being reached.
3. Let the Army of
the Voice be no more heard, and let the brothers onward move within the Sound.
12.
Again, we are speaking
necessarily of the lower "Army
of the Voice"—not of the devas who work on planes as high as the monadic
plane. There are some devas which it is the responsibility of humanity to obey,
and some of these members of the higher "Army of the Voice" could be
numbered among them.
“He
sees and knows the deva forces and can consequently work with them
intelligently. Some he will control and manipulate, with others he will co-operate,
and others still he will obey”. (TCF 930)
13.
The brothers are those who
have banded together under Ashramic direction and who, in fact, are an
extension or externalization of the Ashram.
14.
The “Sound” is sounding
particularly from the akashic or monadic level. Some of the members of the
higher "Army of the Voice" may be involved in the production of this
“Sound”.
15.
In a way, it is necessary
for the higher "Army of the Voice" to overcome the lower "Army
of the Voice". The process by which this occurs is called “etheric
substitution”. The higher ethers are substituted for the lower.
Putting the idea into esoteric terms, the above sentence
could be paraphrased as follows: The
voices and the Voice fade out.
16.
The “voices and the Voice”
represent the third aspect of divinity. These are the impulses which impel
towards a perception of multiplicity rather than unity and oneness.
The A.U.M. is
replaced by the O.M. and at the centre of that O.M. the brother stands.
17.
The A.U.M (as we have
previously studied) is the Word of the third aspect of divinity. It is replace
by the Sacred Word, the O.M., representing the second aspect.
18.
In this solar system the
second aspect is to be dominant and is on its way to become so. The Primordial
Ray (the third) is being superseded by the Divine Ray (the second).
19.
The “brother” is living as a
soul expressing through all that
represents the third aspect.
The many voices of the world, the flesh and the devil are no
longer distinguished;
20.
When considering the “world,
the flesh and the devil”, we are not considering only three voices but “many”. Many are the voices of allurement and
temptation.
21.
These voices no longer sway
the brother; he does not attend to them. He barely notices them, or notices
them not at all.
there is nothing
within the consciousness of the initiate which can respond to them.
22.
A major purging has
occurred. Like responds to like and there is nothing in the initiate like the energy/force content of these
voices.
23.
We are speaking of quite a
high stage of evolution.
The Voice of the
Silence dies out also and the Word itself [Page 201] cannot be heard.
24.
The "Voice of the
Silence" is the Voice of the Soul, which expresses itself through the
“Word”. Even this greater Voice is no longer heard.
25.
We are speaking of a group
of third degree initiates, minimally. They are polarizing themselves within the
spiritual triad and thus re-focusing in that area of life which is directly responsive to the Spirit aspect.
Only the SOUND
remains. This is the Sound which reverberates
in the formless worlds;
26.
We may assume that the SOUND
is that which reverberates in the world of the spiritual triad. These are the
arupa or formless worlds.
it is the Sound to which the Spiritual Triad responds and of which the initiate is a part,
because the Sound which he makes as he proceeds upon his creative way is a part
of the universal Sound.
27.
If the “Spiritual Triad” responds to the Sound, then the Sound
does not emanate from within the levels of the Spiritual Triad, but from
‘above’ those levels.
28.
This is further confirmation
that the Sound arises from the levels of the Monad.
29.
The initiate, as a Monad, is
a part of this Sound.
30.
This Sound is a part of the
“universal Sound” in the same way that the Monad is has it home within the Sun
(or, rather, as a tiny aspect of the Solar Logos).
31.
The “universal Sound” is the
creator of seven archetypal forms which serve as the fundamental pattern for
all macrocosmic forms assembled in the five lower worlds. The Monad, itself, is
a ‘unit of sound’ within one of the seven aspects of the “universal Sound”. The
sounding of the Monad creates an archetypal form which serves as a fundamental
pattern for all microcosmic forms assembled in the five lower worlds.
32.
The term “universal” refers,
as we have often seen, to the Solar Logos and not to the one and only universe
in its entirety.
It should be pointed
out that He Who stands at the very centre of the Council Chamber of Shamballa sounds forth all words, the Word, and He
also utters the SOUND. This is
apt to be forgotten.
33.
He Who stands at the very
center of the Council Chamber of Shamballa (the “Council Chamber of the Lord”),
is Sanat Kumara. There is no area of His incarnation upon this globe that He
does not pervade.
34.
He is the Source of the
Sound, but the Sound is the source of the Word (second aspect) and of the many
words (third aspect).
35.
Sanat Kumara suffuses all
creative acts utilizing the medium of sound and is ‘behind’ and ‘within’ all
sounds experienced and utilized by beings within His ring-pass-not.
He it is Who intones
the A.U.M. and all things come to be;
36.
We are speaking of the creative aspect related to the third
ray. The A.U.M is directly involved in manifestation.
He it is Who voices the Word, the O.M., and God incarnate
in humanity appears on earth:
37.
Sanat Kumara is present as
the soul of the Planetary Logos through the O.M. He is the incarnation of the
Planetary Logos in humanity and throughout the planet.
38.
We have been taught that the
Christ is the “Word Incarnate”. This is even more true of Sanat Kumara.
39.
Via the “Word” Sanat Kumara
manifests as “God immanent”.
He it is Who utters
the SOUND, and upon that outgoing Breath holds all things in life;
40.
We are dealing here with the
‘life as sustainment’. “The Breath is the Life”. Sanat Kumara ‘breathes’ and
the SOUND, as it is related to our planet, arises ‘on that Breath’.
41.
The Will sustains. The SOUND sustains. The SOUND
sustains the will-to-be of all forms of life within the encompassment of Sanat
Kumara.
42.
Sanat Kumara is the
Manifestor; He is the Soul of all that is manifested on our planets; He is the
Sustainer of all He ensouls (and which expresses itself through manifestation).
43.
We have, therefore, three
aspects of sound for which Sanat
Kumara is directly responsible.
44.
He, Himself, serves as still
greater SOUND as the Solar Logos sounds it. He SOUND which Sanat Kumara utters
is an aspect of the greater SOUND uttered by the Solar Logos, which is an
aspect of the far greater SOUND uttered by the Cosmic Logos in which our Solar
Logos is a heart center.
and—in the rise and fall of its cadences—there
is found the cyclic rhythm of the creative process.
45.
A cadence, in musical terms,
is the conclusion of a musical phrase. It would seem (judging from the phrase
“rise and fall”) that some cadences occur at high vibratory levels and other at
lower levels.
46.
The musical process through
which Sanat Kumara expresses His Will and Purpose is too subtle and beautiful
for us to fathom and, thus, eludes us, but His expression through this planet
is, indeed, a musical composition.
47.
Perhaps our first step of
our participation within the Masterpiece the Great Kumara is composing, is the
achievement of harmony with our own soul and, through the soul, with the
Hierarchy.
He it will be Who
will withdraw the Sound and centering the vibration within Himself, will some day bring to a close this periodic
manifestation and carry the
Sound to other localities in space, holding it in quiescence on the
withdrawn breath until a later cycle of expression dawns.
48.
In this section we must be
speaking of Sanat Kumara as if He were the Planetary Logos. There are three
major ways to consider His nature and one of them sees Him as the informing God
of the entire Earth-scheme.
49.
We seem to be speaking of
the obscuration of our planet and, perhaps, of the Earth-scheme altogether.
50.
It is clear that whatever
Sanat Kumara really is, He manifests Himself through a “Sound”, which further
unfolds as the “Word” and the “Voice”.
51.
We are speaking of a
meditative rhythm in the life of Sanat Kumara. The disappearance of our planet,
or even of our scheme (for our planet, from one perspective, should be
considered different from our scheme), occurs on an inbreath.
52.
The act of breathing and the
act of creation are intimately related. There can be breath without creation,
but once breath is applied to the production of sound, creation begins.
Then it will again be
exhaled and sent forth to provide a new field of experience for the Lives
which, in cyclic rhythm, again seek to manifest.
53.
We may well be talking about
the manifestation of a new planetary scheme for which our Planetary Logos is
responsible.
54.
The ‘creative’ exhalation of
our Planetary Logos (and perhaps involving Sanat Kumara at the dawn of that new
exhalation) gives fresh opportunity to the group of lives associated with Him.
The entire story of
incarnation is hidden in the understanding of the SOUND and its
differentiation into the O.M. and the A.U.M.
55.
We might as well say that
the entire story of creation is
hidden in the understanding of these three aspects of sound.
56.
We note that the O.M. and
the A.U.M. are to be considered as differentiations of the SOUND, included
within it.
When we can identify the Sound and are no longer
"moved" by the O.M., then the
initiate becomes a Christ in expression and makes His appearance,
either in physical form or upon the planes of what to us might be called the
"areas of non-appearance."
57.
The Christ has moved beyond
the O.M. and is deeply identified with the Sound. This seems to suggest that
the Christ expresses as a Monad. From the monadic level of the cosmic physical
plane, the Sound emanates.
58.
To be “moved” by the O.M. is
to be attracted to quality. The Sound pertains to one who is centered in Spirit
and, thus, from a certain perspective, immovable
having transcended attraction to the sevenfold world of quality (at least to
the world of quality as it appears on the cosmic physical plane).
59.
When we say we are “moved”,
some emotional content is usually involved. The emotional vehicle is a
reflection of the soul level.
60.
Those who are identified
with the Sound need not remain in a state of abstraction. They can make their
appearance either in physical form or upon arupa levels. The Sound can
‘sponsor’ them in either instance.
61.
Those identified with the
Sound are truly the “Blessed Ones” (EP II 32-33), Who can flash forth into
manifestation (‘carried on the Sound’) according to Their will.
62.
We may wish to distinguish
between the ability to “identify the Sound” and the ability to be ‘identified
with the Sound’. The latter seems a more advanced stage perhaps to be
associated with Shamballic Beings. The first stage, however, must be high
indeed, because it is said to apply to such high Beings as the Christ.
He can then contain and utilise the
energies of which the Spiritual Triad is the custodian and which are the
expression of the will and purpose of God.
63.
We are speaking of the
initiate who, like the Christ, has identified the Sound and, likely, is
increasing in His depth of identification with the Sound.
64.
He is focussed within the
realm of the spiritual triad. He realizes that the triadal energies which he
can “contain and utilize” are originally impulsed from the Monad and express
the will and purpose of God (the Planetary Logos).
65.
From one perspective, it
would seem that life within the spiritual triad is life beyond the sphere of soul (as soul, in its usual definition,
applies to the higher mental plane).
Though the initiate
may not be a part of the planetary government, and though he may not be a
member of the Council at Shamballa (for only a limited number of initiates are
so placed), he nevertheless has the
right to move on identical levels and to prepare himself for those higher evolutionary processes which will
give him entrance to the cosmic astral plane.
66.
When the initiate begins to
move into the “Sound”, he is preparing to tread the "Way of Higher
Evolution".
67.
Even those high initiates
who are not part of the “planetary government” can, we are told, move on the
same levels as those who are.
68.
The "Way of Higher Evolution"
leads minimally to the cosmic astral plane, and in a number of cases to the
cosmic mental plane and even the cosmic buddhic plane.
69.
To move within the Sound is
to prepare for the eventual transition to the cosmic astral plane.
This will enable him
to "see through" [Page 202] and to recognise "cosmic
glamour," and will give him the
hidden key to the world of feeling and of sentiency of which our feeling-response and our emotional
and intuitional sensitivity are but the dim and distorted reflections.
This is a factor of some importance to have in mind if a right sense of
proportion is to be developed.
70.
DK (though He says He does
not know what is to be found upon the cosmic astral plane) tells us about the
growing abilities of those who are able to penetrate into this plane.
71.
It is utterly impossible for
us to know is any real sense the nature of “cosmic glamour”; we may, perhaps,
infer something through analogy, but the analogies will simply be a mental
structure carrying no real experience for us.
72.
We might say that, with
respect to our Planetary Logos, “cosmic glamour” is related to His unresolved
relation to the cosmic astral plane. When He has achieved greater mastery of
the fifth sub-plane of the cosmic astral plane, “cosmic glamour” may be significantly
reduced (for Him).
73.
The true world of “feeling
and of sentiency” is the cosmic astral plane; our feeling and emotional
responses, as important as they may seem to us, are but “dim and distorted
reflections” of these more essential cosmic astral states.
74.
The Christ is just beginning
to enter these higher possibilities, but even He has not passed through the
initiations called the “Transition” and the “Refusal”, so even He is not
focussing within the cosmic astral
plane. He is, however, increasingly responsive to it—so we are told.
75.
In studying the second Path
of the "Way of Higher Evolution"—the Path of Magnetic Work—we learn
that much of difficulty that transpires upon our systemic astral plane can only
be solved through the intervention of those who relate the cosmic astral plane
to the systemic astral plane. Systemic astral transformation is, therefore,
dependent upon energies coming from a very high source. We cannot participate
in this process, but those at or beyond the sixth degree who take this second
Path are responsible, in a very remote but real way, for our astral conditions
on the systemic level.
The
initiate has learnt on earth that the astral plane is in fact non-existent—at
least for those of the higher degrees of initiation.
76.
The matter of the astral
plane certainly exists. If it did not there would be a huge discontinuity
between the physical and mental planes and the atomic matter that composes
those planes.
77.
But, in the consciousness of high initiates, the astral plane is
negated. Instead of being perceived as real in its own right, it is perceived
as an area of divine expression through which buddhic energy may be released.
78.
It is often said that the
astral plane does not really exist; it is important to note the Tibetan’s
qualification: it does not exist “for
those of the higher degrees of initiation”. This statement informs us that we
are dealing with existence as a
factor caused by perception.
This knowledge
constitutes the first step towards the comprehension
of the secret of negation, towards a true understanding of the basis of
the ever-existent pairs of opposites, and towards the knowledge which lies
behind the significance of negation.
79.
As the Tibetan states below,
this sentence may have little meaning for most of us. It is really of profound
difficulty.
80.
Negation is an act of
perception; the pairs of opposites exist at one level of perception and are
fused into One Reality at another and higher level.
81.
The entire process of
obscuration and eventual absorption into synthesis will eventually negate the
pairs of opposites. The plane on which the pairs of opposites expresses most
strongly is the first to be negated. It is negated by buddhic understanding
which is the antechamber to synthetic monadic perception.
The above sentence
is in all probability of little meaning to you, but it nevertheless contains a truth for which the trials,
experiences and initiations of planetary existence prepare the initiate.
82.
DK understands that we will not understand. We see that the
experiences related to the process of initiation will eventually make this
truth clear.
83.
The graduates of
‘Earth-school’ are known as “adjudicators between the pairs of opposites”. They
have mastered the secret of the negation of apparent opposition.
They endow him with
those qualities which will enable him
to contact cosmic evil and yet remain untouched, eventually to play his
part in bringing the Black Lodge and its Brotherhood to an unholy finish.
84.
Those who, through the
initiation of Refusal, penetrate the cosmic astral plane have a destined
encounter with cosmic evil on that plane. Their presence upon the cosmic astral
plane will be significant as they must be counted among those forces of light
which will bring the Black Lodge to its destined “unholy finish”.
85.
This section tells us that
the initiate entering the cosmic astral plane will remain untouched by cosmic
evil. The reference below tells us that even before moving to that more exalted
level, his approach to cosmic evil is one of refusing recognition:
At
that final planetary initiation the Master is brought face to face with what
might be called cosmic evil, with that reservoir of evil which cyclically
overflows the world, and also with the massed group of masters of the Black
Lodge. He refuses recognition. This I will deal with later when we take up
that particular initiation. (R&I 722)
This
the initiate has at last learnt to find, after the struggle with evil in
himself, after the struggle with materialism and with evil in the human family,
and after his struggle to aid in the "closing of the door where evil
dwells" and his refusal to make
any contact (even with good intention) with cosmic evil. (R&I 737)
86.
Do we find a contradiction
here—that the initiate venturing into the cosmic astral plane will be enabled to contact cosmic evil and yet, as we see from the
reference on R&I 737, will refuse to make any contact with cosmic evil? Or
does his orientation to cosmic evil change when he polarizes himself upon the
cosmic astral plane?
87.
In that its demise is
predicted and almost certain, one would wonder at the incentive for remaining a
part of that Lodge? Do its members not acknowledge the truth of the prediction
offered here by Master DK?
The roots of the
Black Lodge are on the cosmic astral plane, as the roots of the White Lodge and
its Brotherhood are on the cosmic mental plane; this is, in reality, only for
the time being and in order to see
certain organised activities upon the star Sirius perfected and carried to a
consummation. This has oft been
hinted in my writings.
88.
We learn that the focus of
the Black Lodge upon the cosmic astral plane and the focus of the White Lodge
upon the cosmic mental plane are only a temporary
condition.
89.
In all likelihood we will
wee the Black Lodge driven from the cosmic astral plane just as, much earlier
in the process, they will be driven from the systemic astral plane.
90.
Sirius is closely related to
both the cosmic astral plane and the
cosmic mental plane. Those who pursue the Path of Sirius are destined for focus
upon the cosmic astral plane.
91.
The cosmic mental focus of
Sirius is represented in a number of references. If Sirius bestowed manas upon
the Solar Logos, and if the Solar Logos is now achieving cosmic mental focus,
the cosmic mental focus of the Logos of Sirius is a foregone conclusion.
92.
Sirius is also intimately
associated with kama-manas (of the cosmic
kind, presumably). Just as it is important for developing human beings to free
themselves from kama-manas and become capable of wielding manas abstracted from
kama, so it is for the Logos of Sirius to wield cosmic manas divorced from
cosmic kama. The defeat of the Black Lodge may be inferred as part of this
process of abstracting cosmic manas from cosmic kama.
"The Way of the Higher Evolution" leads to the
cosmic astral plane, and the goal
which carries a man there is the transcendent vision accorded at some of the
higher initiations;
93.
We might say that the
"Way of Higher Evolution" leads, as a first step, to the cosmic
astral plane, but a number of those higher Paths, lead as well to the cosmic
mental plane and, now that two more cosmic Paths have been added, the
proportion of the Path terminating on the cosmic mental plane is increased. One
cosmic Path is even mentioned as leading to the cosmic buddhic plane.
94.
When we speak of
“transcendent vision” the influence of Neptune is strongly suggested. Neptune
is the ruler of that Creative Hierarchy (the fifth) which is about to achieve its release onto the cosmic astral
plane.
95.
Not only is Neptune the
ruler of that Creative Hierarchy, but it is the planet most closely correlated
with the quality of the cosmic astral plane. Neptune, in fact, is considered a
“reflection” of the logoic astral permanent atom (TCF 406)
96.
We might say that it is the
Neptunian impulse that acts as a bridge to the cosmic astral plane.
the quality which enables him to work as a creative factor
in the great White Lodge is the developed buddhic faculty.
97.
Here we find the buddhic
faculty correlated with creativity as the members of the Great White Lodge
understand and exercise creativity.
98.
Buddhi or intuition allows
the members of the White Lodge to divine that which is intended by Divine
Purpose.
99.
If the fourth ray is to be
considered a ray of creativity, the buddhic faculty, associated with the fourth
or buddhic plane, must necessarily be considered a creative factor.
It is upon the
"wings of Sound" that he travels, to use a well-known though little
understood metaphor.
100.
“Wings” suggest the planet
Mercury, one of the principal rulers of the buddhic plane. “Sound” is
especially correlated to the akashic plane, the monadic plane.
101.
The last several sentences
seem to be references to the potencies of both Neptune and Mercury—both buddhic
planets, with Neptune correlated, additionally, to the monadic plane and to the
cosmic astral plane.
102.
DK seems to be telling us
that the initiate is carried onto the cosmic astral plane on the “wings of
Sound”. Shall we say, ‘the wings of the
Sound?’ Between the monadic plane to the cosmic astral plane there is
sufficient resonance to create a bridge over which the initiate can be carried
“on the wings of {the} Sound”.
103.
It should be noted that
Neptune (a planet associated with the “transcendent vision” and particularly
with the planes involved in promoting the reception of that vision) is, of all
planets, the ‘planet of music’. Through Neptune the Initiate of very high
degree can slip across the boarder to the cosmic astral plane “on the wings of
{musical} Sound”.
104.
The brothers “onward move
within the Sound” by travelling upon the “wings of Sound”.
105.
To transport one’s
consciousness via resonance is to “travel upon the wings of Sound”.
This can only be when he can
4. Hear the O.M.
as it is sounded forth by Him Who stands and waits at the very centre of the
Council Chamber of the Lord.
106.
This is the fourth sentence
in Rule X. It speaks of the “Sound” as it comes forth from the logoic plane
which may be inferred as the “very centre of the Council Chamber of the Lord”.
Although all human Monads may be considered as essentially constituent to Shamballa,
they are not constituent to the Council Chamber within Shamballa as that
Council Chamber is focussed one plane higher than the monadic plane.
107.
It is only as the initiate
is poised (having traveled on the “wings of Sound”) to venture towards the cosmic
astral plane that He can hear the ultimate or highest sounding of the O.M. as
it affects the cosmic physical plane—that sounding as it occurs within the very
center of the Council Chamber of the Lord.
108.
In this sounding we find
Sanat Kumara acting as the highest exponent of the second ray on our planet,
for the Sacred Word, the O.M. is the Word of the second ray, and Shamballa
(though a first ray center) is on the first sub-ray of the solar logoic second
ray.
[Page 203]
These are grave and solemn thoughts, and of small use to the
average reader.
109.
Yet, these thoughts are put
forth for more perceptive readers anticipated in the future. Many initiates are
on their way into incarnation, and it is for these individuals that the Tibetan
is writing.
It is essential,
however, that he avoid the concept that the attainment of the highest
initiation upon this planet marks the end or the consummation of a great
and final stage. It only marks the beginning of significance. This is a statement of esoteric value.
110.
The word “significance” is
of import. The highest initiation that can be taken on our planet is the ninth,
and it marks the end of the initiate’s association with the cosmic physical
plane (or, at least, his forced association). Obviously, Sanat Kumara has long
ago passed the ninth initiation and yet, but choice and sacrifice, He is found
associated with the cosmic physical plane.
111.
Is the Tibetan saying that
the ‘World of Significance’ really begins with the cosmic astral plane? This is
would represent an elevation of the usual meaning given to the term
“significance”.
112.
It is customary for many
religious and philosophical systems to speak of consummations beyond which no
passage is possible. The conception of the universe presented by the Tibetan,
though vast beyond our possible conception, does not encourage any such sense
of finality.
113.
Nirvana is but the beginning
of the Endless Way.
114.
The word “esoteric” is
monadically correlated. Usually “significance” is associated with triadal
expression; the Tibetan seems to have elevated its meaning.
Just as the
attainment of physical control sets the neophyte free for the learning of
higher lessons in preparation for the major initiations, so the surmounting of
the conditions presented by the seven planes of our planetary life sets the
initiate (such as the Buddha or the Christ) free for still higher and more
important conditioning circumstances.
115.
An analogy is offered:
physical control/the neophyte freed to prepare for the major initiations =
control of the seven systemic planes/participation in higher and more important
conditioning circumstances on the cosmic astral plane.
116.
“Conditioning circumstances”
(so we are learning) will also be found on the cosmic astral plane.
117.
Though their rank is
exalted, the Christ and the Buddha are still considered initiates. The conditioning circumstances of the cosmic astral
plane await them; They are however, still involved with completing the seventh
initiation and have not attained that Refusal which will liberate them (with
finality) onto the cosmic astral plane.
118.
DK is telling us something
about the greater vistas lying beyond that which (in our normal human state of
mind) we might be tempted to consider the summation of our possible
development.
Their real work as
Members of the White Brotherhood is on the point
of beginning, and the true purpose of the existence of the Great White Lodge
begins faintly to dawn upon Their entranced and amazed understanding.
119.
Such initiates as the Buddha
and the Christ can also be “amazed” at the prospects (related to the cosmic
astral plane) which lie before them.
120.
The White Brotherhood upon
the cosmic physical plane is a reflection of the Great White Brotherhood on
Sirius, which is more closely related to the cosmic astral plane than to the
cosmic physical.
121.
The “true purpose” of the
Great White Lodge is to reflect as faithfully as possible the Great White Lodge
on Sirius—really the “Blue Lodge”. That purpose is not related specifically to
the processes of the cosmic physical plane.
122.
The processes of the cosmic
physical plane are really directed from the cosmic astral plane and the cosmic
mental plane—the domains over which the Logos of Sirius has powerful influence.
It is of real value
to us, therefore, to endeavour to grasp the continuity of revelation and the
vast future or vista of unfolding wonder which, stage by stage, grade by grade
and plane by plane, unfolds before the initiate-consciousness.
123.
The Tibetan has presented
vistas which we cannot possibly fathom in fullness. Though the “grave and solemn
thoughts” presented escape our understanding, He is telling us that their
presentation is “of real value to us”. The value of a vast vista is
underestimated by many.
We enter here into a consideration of realms of advancement
of which even advanced humanity has no faintest idea; we are touching upon
goals and objectives which confront the advanced Members of the Hierarchy; we
are dealing with ideas and concepts for which we have no adequate terminology
and which are of such a nature that the human mechanism of thought proves
incapable of registering them.
124.
The Tibetan has stretched
our potential for comprehension to the maximum. To do so works against the
limiting and concretizing tendency of the lower mind, which is only too ready
to plunge us into the illusions fostered by a cramped mental point of view.
125.
The vista presented is
vast—vast beyond our conception. We are given the conception of an endless
progression that stretches out before even the great Sons of God (the Buddha
and the Christ) Whose state of spiritual attainment we have considered to be
the ultimate goal and objective of all our idealism.
What, for instance,
do the words or phrases, "Divine purpose, Shamballa, the Lord of the
World, states of registration or awareness which have no relation to sentiency
as it expresses itself through consciousness, the Lodge on Sirius" and
similar concepts convey to you?
126.
Let us tabulate the
apparently ‘meaningless’ concepts so we can understand more precisely what DK
is attempting to say:
127.
Perhaps, if we are honest
with ourselves, we will be forced to agree with DK’s assessment. Of course, we
can say something about each of these
concepts, but what really do they
“convey” to us? In truth, they are well beyond our capacity for registration
though we may offer some conceptualization of their meaning.
128.
Perhaps if we begin to know
something about the spiritual triad we will be able to relate just a little to
point “d.”
I would venture to suggest that in reality,
they represent nothing, and this because the goal of all who
read these words is contact with the soul, recognition of and by the Hierarchy,
and initiation.
129.
What are the goals of the
readers of this text?
130.
These are certainly worthy
goals, but apparently far below what it would require to have first hand
experience of the five Beings/states/factors offered by DK as conveying
“nothing” to us.
If I say to you that
the words "the O.M., as it is sounded forth by Him Who stands within the
confines of Shamballa" signify that the one Sound, rounded and full, [Page
204] of O is sounded forth, but that the concluding sound of the M is omitted,
does that convey aught to your intelligence?
131.
DK is asking us to
co-measure our understanding.
132.
May we say that the sounding
of the “O”, rounded and full, can be related to “states of registration or
awareness which have no relation to sentiency as it expresses itself through
consciousness”?
133.
The concluding “M” could be
considered the embodiment of the “O”.
134.
The “O” is a second ray
expression of a first ray impulse, just as Sanat Kumara and Shamballa are first
ray expressions of a still more fundamental second ray quality.
135.
The “O” belongs to the
planet Jupiter and particularly to the monadic plane where (cosmically, and,
thus, in systemic reflection) seven large circles are depicted (TCF 344). The
“O” represents the beginning of cohesive, archetypal, non-material form—the
sounded, sevenfold archetype of form.
136.
We can think of the “A” as
correlated with the logoic plane and the “O” (a Jupiterian modification of the
“A”) as expressive of the monadic plane.
137.
Where does the “M” begin its
expression? We could say, “on the lower three systemic planes”, but it is more
probable that the “M” is expressing on the five
planes of human and super-human evolution and begins, really, with the atmic
plane. The lower five planes, are, from the monadic perspective, material, and the “O” is a monadic
sound.
138.
Does the “O” (as many
languages suggest) convey the possibility of suffering which the second ray
brings? Does the “A” express the awe of pure being? These questions could be
pondered.
Again I venture to
say that it does not. It is therefore of
small importance for me to enlarge upon this phase of the Rules.
139.
DK explains why He will not
enlarge upon these abstruse matters. Given our state of mental development and
spiritual consciousness, we could not grasp His meaning.
I would be more
profitably employed if I elucidated somewhat the meaning of the words "the
Council Chamber of the Lord."
140.
He will deal with that which
we may be capable of fathoming: for instance, the phrase, “the Council Chamber
of the Lord”.
141.
As we have stated several
times, there is good reason to believe that the “Council Chamber” (an elite
concentration of Shamballic forces) is concentrated on the logoic plane within
the “Sea of Fire”.
Three concepts have perchance taken shape in your minds in
connection with Shamballa, if you have sought the true esoteric attitude:
1. That Humanity exists as a great centre of intelligent energy in the substance of the
planetary Life.
142.
This is the esoteric
perspective upon humanity. Humanity is an energy center; it is, in fact, energy of an intelligent kind.
2. That the spiritual centre, where attractive, coherent,
magnetic energy is focussed and from whence it flows in two directions
143.
We are speaking of the three
planetary centers.
144.
Hierarchy is the center
which is characterized by the following type of energy:
a. Towards the three worlds and the four kingdoms of nature,
b. Towards Shamballa and the two higher kingdoms in
manifestation
145.
Hierarchy is that center
which operates in two directions. It is the intermediate center. This cannot be
said of the other two major planetary centers.
is what we usually call the Hierarchy, the Kingdom of God,
the centre of love and of mediating understanding (note
these last two words).
146.
Let us tabulate some of the
various names of Hierarchy:
147.
When we focus on these last
two words, “mediating understanding”, we notice the importance of the sign
Pisces—Pisces, a major sign of mediation, Pisces, a major sign of
understanding.
148.
Pisces is also one of the
three, second ray constellations and is thus closely associated with the
saving, salvaging potentials of Hierarchy.
3. That there is another centre which is neither spiritual
nor human but which is characterised by divinity.
149.
The term “spiritual”
sometimes designates love and wisdom and sometimes vibratory levels still
higher--the realms of the spiritual triad and Monad—in other words the realm of
the Spirit.
150.
Here, however, that which is
“spiritual” is differentiated from “divinity” (referring to the first aspect
rather than the second).
Divinity is the expression of the will or
purpose of the One in Whom we live and move and have our being.
151.
Here is an excellent
definition of “divinity”—simple and to the point.
That centre where the will of God is focussed and
dynamically sent forth to carry out the purpose is Shamballa.
152.
In Shamballa, the “will of
God” is not only focussed but “dynamically sent forth”. It is good to remember
the centralizing and dynamic aspects of the Divine Will.
153.
We might say that the
centralizing aspect of the Will is connected with the first ray sign, Leo, the
dynamic aspect, perhaps, with the first ray sign, Aries.
The
time has now come when a distinction must be made by esotericists between the
words "spiritual" and "divine." They are not the same, nor do they have the
same significance. The quality of
spirituality is Love. The quality of
divinity is Will.
154.
DK is emphasizing exactly
the point we have been discussing. Here, He is completely clear regarding the
differentiation. Elsewhere, however, the term “spiritual” is often elevated,
having to do with all the levels of the spiritual triad, with the atmic (or
“spiritual”) plane, especially, and even with the life to be found on planes
above the atmic.
155.
The section given here,
however, is probably the most careful definition offered concerning the
distinction between two words.
There is a definite distinction between the
two and the mediating principle (or that which relates or unites the two
qualities) is Wisdom.
156.
This is a very important
statement. It is sometimes difficult to determine which of Love or Wisdom has
priority. In some ways, it seems that Wisdom is older and more associated with
Will.
157.
If we view the three in
vertical relationship we shall have the following:
158.
If we seek to understand
this relationship from a planetary perspective we could have the following:
159.
Mercury is one of the major
planets of mediation and Mercury (called “Buddha”) is directly associated,
thereby, with the Wisdom energy called or “Budh”.
Of that Wisdom the
Buddha was the expression in time and space;
160.
We understand the Buddha as
the embodiment of Wisdom—“in time and space”. It is also well to remember that
there is such thing as ‘disembodied’ Wisdom—Wisdom unexpressed in form.
that means that there
was only a relative and limited manifestation of that fusing linking principle.
161.
The Buddha, though He is one
of the greatest Sons of God produced by humanity, represents only “a relative
and limited manifestation” of Wisdom. True Wisdom cannot receive a complete embodiment through a human
being nor “in time and space”.
His great achievement, unrealised [Page 205] by Him, was an innate
and (at that time, not now) unconscious recognition of the distinction between
love and will, and an ability to express in Himself a fusing, blending energy which could and did
bring together love and will, soul and Monad.
162.
How fascinating that the
great achievement of the Buddha was unrealized by Him—at the time of the
achievement.
163.
The Buddha knew (in some
innate manner) the nature of love and its distinction from will.
164.
As the “Lord of Wisdom” He
embodied the Wisdom which brought love and will together, and thus, soul (love)
and Monad (will).
165.
He was (we may conclude from
certain references in TCF) a third ray Monad; the major monadic ray of Mercury is hypothesized as the third, which
can be understood as deeply correlated with the Wisdom aspect of Love-Wisdom.
We can understand how successfully the Buddha blended the humanly reflected
potencies of Mercury and Venus (both of them closely associated with His birth
sign, Taurus).
166.
Wisdom, though usually
associated with the second ray through the dual energy of Love-Wisdom, is, in
fact, much associated with the hard line energy of Will as well. As the “Lord
of Wisdom” the Buddha represents the first ray center, Shamballa and is the
mediating factor between Shamballa (as the center of Will, ruled in large
measure by Vulcan) and Hierarchy (as the center of Love, ruled in large measure
by Venus).
167.
When we think of the Buddha,
we should think of the energy of fusion. In Him, Will, Wisdom and Love achieved
a significant fusion.
At the same time (and
later in full expression in Palestine) the Christ demonstrated—for the teaching
of humanity—the at-one-ment of love and intelligence, of soul and
personality. These are points of real
importance to have in mind.
168.
We are speaking of the
relative achievements of the Buddha and the Christ; we are trying to keep them
distinct.
Embodying,
therefore, divinity in a sense and form incomprehensible to disciples, and which
constitutes the goal of such advanced individuals as the Christ, are a group
of Lives or focussed integrated Beings Who stand around Sanat Kumara, the Lord
of the World.
169.
These Beings are the members
of the Council Chamber. Their manner of embodying divinity serves as a goal
even to such advanced souls as the Christ.
170.
We cannot understand that
type of embodiment, however, it is an
embodiment. Any expression occurring on the cosmic physical plane (and
Shamballa is located on the cosmic physical plane) is an embodiment.
As I have earlier said, Sanat
Kumara is to the Planetary Logos what the personality, plus soul, is to the
disciple.
171.
This is another definition
of Sanat Kumara. In some references, He is presented as the Planetary Logos,
Himself.
172.
This seems like a simple
definition until it is realized that the term “disciple” is being given
equivalence to the term “Planetary Logos”!
173.
Sanat Kumara is equivalent
to the personality plus soul (which we could call the soul-infused
personality). It would seem that the term disciple (in this context) is to be
considered the essential identity, or the Monad.
174.
We cannot say that Sanat
Kumara is greater than the Planetary
Logos. If Sanat Kumara is not greater
than the Planetary Logos, then the term “disciple” is the term in the analogy
parallel to the Planetary Logos.
He is also the coherent force within the planet, holding,
through His radiatory influence, all forms and all substances in the planetary
form so that they constitute one coherent, energised and functioning whole.
175.
If Sanat Kumara represents
coherency, this associates Him with the great second ray: “The Ray of
Attractive Coherency”. (EA 411)
A parallel to this,
though on a much smaller scale, can be seen in the radiatory influence of the
Christ as it permeates, energises and
holds in coherent expression the Christian Church in all its many aspects in
the world;
176.
This is interesting; usually
it is the Master Jesus Who is said to express, especially, through the
Christian Church. But the Christ is even more magnetic and is, to an even
greater degree, an all-pervading consciousness inspiring coherence in relation
to that Church.
a still smaller analogy can be seen in the influence wielded
by a disciple who stands at the
centre of a group and holds it also in coherent and useful manifestation.
177.
We have a threefold analogy
which we should tabulate:
Intermediate between
these two symbols of will and love, united in manifestation (the Christ and a
disciple), is the work of a world
disciple, for the influence is wider and more far-reaching than that of a
disciple, yet not as potent or comprehensive as that of the Christ.
178.
Three types of workers are
graded, and the grading is of interest:
179.
From all descriptions, a
world disciple may be judged an initiate of the third degree or perhaps fourth.
His sphere of influence is global; a disciple’s sphere is lesser by far; that
of the Christ is far greater. His influence within the planetary scheme is far
more extensive.
Coherency, affecting lives, forms and substances, is an
expression of will and purpose, motivated by love and implemented intelligently
in carrying forward the plans through which the Purpose seeks expression.
180.
DK seems to be
distinguishing coherency from
181.
It would seem that coherency
is the combined effect of all three aspects of divinity.
182.
Coherency, so it would seem,
is a factor directly related both to Jupiter (a Planetary Logos far greater
than the Logos of the Earth-scheme) and to the Solar Logos.
When, however, you
arrive at the potency of such a Being as Sanat Kumara, you find His individual
potency enhanced and [Page 206] amplified by the fused ability of a group of Lives Who—though not as far
advanced as He is upon the Path of Evolution which stretches before the
Planetary Logoi—are yet greatly in advance of the most developed members of
the spiritual Hierarchy.
183.
Here, again, is the hint
that Sanat Kumara can be considered the Planetary Logos. It would seem that
Sanat Kumara is on that Path of Evolution which “stretches before the Planetary
Logoi”.
184.
We have the group effect.
Sanat Kumara is assisted by the group of Lives Who surround Him. The principle
is clear: the leading figure of any hierarchy is assisted by His closest
co-workers.
185.
We are told something of the
status of those Lives Who surround Sanat Kumara: They are greatly in advance of
the most developed members of the Spiritual Hierarchy.
186.
In fact, Sanat Kumara and
His closest cooperators are as much in advance of the members of the Hierarchy
(the Masters), as the Masters of the Hierarchy are in advance of animal man.
It
must here be borne in mind that in
the case of Sanat Kumara there is a tremendous difference in degree, for His
point in evolution is as far in advance of that of an adept as that adept's is
in advance of animal man. This
will be somewhat elaborated in the next section of our subject. (IHS 29)
187.
This comparison will give us
pause. It takes perhaps twenty-five million years to make a Master of animal
man; can we say that it will take another twenty-five million to develop a
Master into a Being of the stature of Sanat Kumara? Perhaps, it will take much
longer as it may be that another solar system or more than one solar system
must eventuate before this kind of progression becomes possible.
It is these Lives
Who constitute the innermost circle
of the Council Chamber of the Lord of the World.
188.
The Council Chamber of the
Lord of the World is a select group of great Spirits.
189.
Such Beings as the three
Buddhas of Activity are within the innermost circle of that select group. The
Three Esoteric Kumaras are also numbered among such Lives.
Their normal contacts are extra-planetary and are very seldom of a
planetary nature.
190.
This is interesting, indeed,
and tells us of the manner in which the consciousness of these great Beings is
focussed.
191.
If the Great Lives Who
surround Sanat Kumara have an extra-planetary focus, it stands to reason that
Sanat Kumara, a Being greater than They, also
has an extra-planetary focus.
192.
We would expect such a focus
of a Planetary Logos, and, in many respects, Sanat Kumara is considered our
Planetary Logos.
They are in direct
rapport with the Planetary Logos upon His own high plane, the cosmic mental
plane;
193.
Here, however, a keen
distinction is made between the Inner Council and the Planetary Logos.
194.
There are times with the
Lord of a planetary scheme is said to focus within the realm of the spiritual
triad. This is frequently said of our Heavenly Man, and the Heavenly Man is the Planetary Logos (at least in the
majority of references).
195.
We are being told that the
members of the Inner Council, are in direct rapport with the Planetary Logos on
the cosmic mental plane, and that this contact with Him is considered to be
extra-planetary.
196.
In other references Sanat
Kumara is said to have a cosmic mental focus.
this great and Unknown Being uses Sanat Kumara
as the soul uses a temporary personality when that personality is at an
advanced stage of initiate consciousness. This is only a parallel and an analogy and
must not be unduly elaborated in the detail of relationship.
197.
In this reference, the
Planetary Logos is definitely distinguished from Sanat Kumara.
198.
The Planetary Logos, as
distinct from Sanat Kumara, is called “this great and Unknown Being”. Although
we may imagine that some degree of ‘familiarity’ is (at a certain point of
evolution) possible with Sanat Kumara, the description here given makes the
Planetary Logos seem far more remote and inaccessible.
199.
Perhaps we can say that the
Planetary Logos is the Heavenly Man in His monadic
aspect.
200.
Sanat Kumara would then be
as a soul-infused personality, a soul-infused personality at an advanced stage
of initiate consciousness when compared to the Planetary Logos.
201.
In the relationship between
the Planetary Logos (as here described) and Sanat Kumara, it is as if the Monad
is using the highly initiated soul-infused personality.
The major characteristic of these Lives is Will or Purpose.
202.
DK is speaking of Lives like
the three Buddhas of Activity and the three Esoteric Kumaras—Those within the
Inner Council of Sanat Kumara.
They embody and consciously know and
intelligently appreciate what is the motivating idea which the Planetary
Logos—working consciously on His own high level—seeks to work out and achieve
in His planned incarnation through a planet.
203.
It becomes clear that that
Members of the Inner Council, including
Sanat Kumara, are valuable assistants to the Planetary Logos, helping Him
achieve His plans and purposes.
He functions when in incarnation on the cosmic physical
plane, and embodies the seven
principles of which we know, and all
is focussed in and through the Individuality of Sanat Kumara, implemented and
energised through the seven planetary centres.
204.
We are speaking here of the
Planetary Logos when this Logos is in incarnation on the cosmic physical plane.
205.
When in incarnation on the
cosmic physical plane, the Planetary Logos:
206.
At this time, the Planetary
Logos depends upon Sanat Kumara to render His (the Logos’) incarnation on the
cosmic physical plane effective.
The three Buddhas of Activity (Who are also
Members of the Great Council) are expressions of the counterparts on cosmic
levels of the energies latent in the three permanent atoms in the three worlds
of human endeavour. This is again a dangerous parallel to propose
for—as a symbol—it lacks any true analogy.
207.
DK warns us of the danger of
the parallel just given, but He gives it for a reason.
208.
We compare the Buddhas of
Activity with the three aspects of the atomic triangle active in the three
worlds of human endeavor.
209.
From one perspective, we
might say that the three Buddhas of Activity are also related to the cosmic
mental plane, whereon the three units in the atomic triangle have their focus,
just as the units in the atomic triangle of a human being are enclosed within
the causal body of that human being, upon the higher mental plane.
210.
Even though the “true
analogy” lacks, it would seem that the Tibetan is trying to demonstrate the
cosmic mental anchorage of the three Buddhas of Activity.
The
Seven Spirits before the Throne of God are also Members of the Council, and
each of Them is in close rapport and contact with one or other of the seven
sacred planets in our solar system, and can thus draw upon the energies which
they embody.
211.
The Tibetan is clarifying for
us the membership of the Council at Shamballa.
212.
In Sanat Kumara, the three
Buddhas of Activity and the Seven Spirits before the Throne of God, we are
given the most important members of the Council Chamber. The Three Esoteric
Kumaras (though obscure in Their planetary function) must also be added.
213.
Another name for the Seven
Spirits might be the Seven Planetary Ray Lords.
214.
Are they members of the inner Council (the “innermost circle”)
or only of the Council?
It will therefore be apparent to you inferentially, how
comparatively few of the Members of our Hierarchy have yet been able to
reach the state or condition of development which would warrant Their forming a
part of the [Page 207] great Council, or
which would enable them to respond to the O, sounded out at intervals of one
hundred years by Sanat Kumara.
215.
A most occult section is
here offered.
216.
Only a few Members of our
Hierarchy are qualified to be Members of the great Council.
217.
Sanat Kumara, the three
Buddhas of Activity, the Three Esoteric Kumaras, and the Seven Spirits Before
the Throne, are Beings much greater than the Masters.
218.
In the enumeration we notice
that the higher three (the Three Buddhas of Activity) are distinct from the seven and not part of
the seven. This is reflected by the Three Great Lords presiding over the seven
Chohans.
219.
The ten seems comprised of ten distinct units rather than seven.
220.
We have discussed the “O”
and its relation to Jupiter and to the Monad. It would seem that the “O” is
sounded at each quarter century: 1725, 1825, 1925, 2025, etc.
221.
Every hundred years, it
seems that Sanat Kumara sounds a note to which all Monads can respond.
It is this sound
which gathers together the responsive Units into the Council.
222.
Jupiter is a planet of
“attractive coherency”. It has great magnetic, gathering, fusing power.
223.
It would seem that the “O”
is the Sound which summons all members of Hierarchy and of Shamballa into the
centennial Conclave.
This Council is held
at one hundred year intervals, and as far as our modern humanity is concerned,
these Councils have been held—under our arbitrary dates—in 1725, 1825, 1925.
224.
Why these dates have been
selected we cannot know. The “2” and the “5” seem significant in terms of
humanity and also in terms of the energies which actuate the Solar Angels, the
Creators of humanity, and in terms of the star, Sirius, which underlies the
entire initiatory process.
At these Councils, Those
Who are responsible for the planetary development, along certain predetermined
lines, make Their reports; decision is made as to new unfoldments;
certain types of energy, cosmic and solar, are made available for the carrying
forward of the Plans which implement the Purpose; the evolution of
consciousness in the three worlds receives, necessarily, major attention.
225.
Let us tabulate for the sake
of clarity that which transpires at the centennial conclaves:
226.
We are only nineteen years
away from the next Conclave. We see the tremendous impulse given to all
planetary development at such august ‘Meetings’.
I would have you remember that this refers not only to the
human kingdom and its unfoldment, but to the three subhuman kingdoms also which are—from many points of view—of
equal importance to the human. This is a
hard saying for humanity to accept.
227.
At the Conclave, it is not
only human progress which is of concern, but the concern extends to the three
lower kingdoms.
228.
DK always tries to induce a
state of humility in the consciousness of His disciples. He achieves this by
stating that (depending upon the perspective) the three subhuman kingdoms may
be considered of equal importance to the human.
229.
We know that the structure
of our planet requires the presence of these three subhuman kingdoms, and that
we, ourselves, have passed through them.
230.
It is important than man
become less anthropocentric.
It is these great goals which slowly dawn on the
consciousness of the initiate as he advances step by step along the Path of
Initiation.
231.
We are speaking of the great
goals which are the objectives of those who have liberated themselves from the
three lower worlds, and even from the five worlds of human and superhuman evolution.
232.
Most people are intensively
focussed on their own goals; some are
focussed on group goals (with the
size of the group increasing as the disciple advances); some are focussed on
the goals which pertain to all humanity; and others, still, think in planetary
terms and of the progress of the various kingdoms within the planetary life.
They must perforce be
noted here, even if dealing with matters incomprehensible to the reader;
233.
The present reader may not
understand, but DK writes not just for future decades, but, in many cases, for
future centuries.
initiation
otherwise would be apt to be regarded as the attainment of a relatively static
condition and would land the initiate in an eternal impasse or impassable
cul-de-sac.
234.
Into this condition a number
of well-meaning theosophical types have fallen. For instance, enlightenment, or
Satori, or Samadhi are considered a climactic and ultimate attainment. Lost to
sight is the thought that Nirvana is but the “beginning of the Endless Way”.
235.
Any conception of finality
is psychologically unhealthy for the aspiring human being.
Initiation
is in fact the recognition of the goals which are implemented from Shamballa.
236.
Another definition of
initiation is given. Initiation is directly related to goals conceived and
implemented from Shamballa.
237.
The true goals for aspiring
members of the human race are set in
Shamballa.
It is not a process
whereby a man becomes solely a Member of the Spiritual Hierarchy. Initiation (as the candidate understands it)
is in reality only incidental and preparatory to the Path of the Higher
Evolution.
238.
We are being told that
initiation does not have a strictly hierarchical goal, but is meant to start
the candidate in his progress along the Endless Way, the “Path of Higher
Evolution”.
239.
It is so common to consider
initiation as an ultimate attainment. To show its nature as incidental to still
higher attainments induces the necessary sense of proportion.
There is little more that I can tell you anent this
Rule. The subject is, as you can see,
too advanced even for the initiate who, in a few decades, will read and study
these instructions.
240.
In the 1940’s DK anticipated
the coming of the initiates, several decades into the future.
241.
It would seem that there are
Arhats, and perhaps even Masters, Who could benefit from reading and applying
some of what DK has written. (DK, we are told, has five Masters Who assist Him in His Ashram).
That your vision may expand, and your power to think and reflect
abstractly may grow, is my hope and wish for you.
242.
Master DK hopes for two
kinds of attainment from us:
243.
We may relate vision to the
buddhic plane and abstract thinking to the plane of abstract mind. It is clear
that Master DK is seeking to cultivate buddhi-manas within His sincere
students.