28 Rules Group
Commentary on Rule XIII Part
I of V
R&I (248-256)
(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.
The following comments were not included in last month’s Commentary
on Rule XIII for Applicants, yet technically, they referred to pages in R&I
which preceded the pages dealt with in that Commentary
1.
The
Rules are progressively deepening. The last seven Rules are written especially
for initiates and very much concern the Spirit aspect.
2.
A
few preliminary thoughts will be offered in relation to the Rule. The ideas
will be developed as we make our way through the Tibetan’s rather lengthy exposition.
Rule XIII.
Let the group get ready to reveal the hidden mystery.
3.
We
no longer speak of what the individual should do. Those who adhere to this Rule
with understanding are immersed in group consciousness.
4.
Presumably,
the “hidden mystery” deals with issues that concern the spiritual triad, the
Monad and Shamballa.
Let the group demonstrate the higher meaning of the
lessons learnt, and these are four and yet are one.
5.
The
“lessons learnt” refer to four lessons presented in Rule XIII for Applicants—itself,
a difficult Rule to assimilate.
6.
We
will have to explain the relationship of the four to the one. The pyramid is
suggested. The square base is synthesized in the elevated point of the pyramid.
The lower quaternary is gathered into the soul, the higher life.
Let the group understand the Law of Synthesis, of unity
and fusion;
7.
Each
of these three—synthesis, unity and fusion—will have to be differentiated. “Synthesis”
is of the Spirit; “unity” pertains to both the Spirit and the soul; “fusion”
pertains to the merging of the higher and the lower—often soul and personality
but also spiritual triad and soul-infused personality.
let the threefold mode of working with that which is
dynamic carry the group together towards the Higher Three where the Will of
God holds sway;
8.
The
Spiritual Will is that which is dynamic. The “Higher Three” can be variously
interpreted as there are a number of elevated trinities. The three Buddhas of
Activity are certainly a relevant “Higher Three” in this context.
9.
Obviously,
the Will of God holds sway upon the higher planes and, focally, within Shamballa.
let Transfiguration follow Transformation, and may Transmutation
disappear.
10.
We
are dealing with three great states of change through which all disciples and
initiates must pass. Transfiguration is the highest of these states and has
meanings with apply not only to the personality but to the identity focussed
within the spiritual triad. Transmutation is considered the lowest and preliminary
state.
Let the O.M. be heard right at the center of the group,
proclaiming God is All.
11.
The
O.M. is the Sacred Word sounded not only by the soul but by the King of Shamballa,
Himself.
12.
By
the time (as a group) we reach the possibility of fulfilling this Rule, the
group knows with certainty that “the macrocosmic Whole is all there is” (Rule
V).
The key to
the significance and the clue to the secret of this rule are to be found in
the preparatory rule given to applicants in the earlier book (Initiation,
Human and Solar).
13.
The
true meaning of the Rule is obviously very much veiled. What is given is a clue
not to the explanation of the Rule but to the “secret” of the Rule.
14.
Rule
XIII for Applicants (thought for applicants) is not at all easy to explain.
Yet it must be interpreted in a reasonable manner if we are to be able to penetrate
even some of the meanings of Rule XIII for Disciples and Initiates.
It is included
here so that you can refer to it as you study its higher corresponding rule,
as given to initiates and to advanced disciples.
Rule XIII. For Applicants. Four things the disciple must learn
and comprehend before he can be shewn the inmost mystery:
15.
Presumably,
this “inmost mystery” refers to the “mystery of the soul”.
16.
The
following is relevant:
Capricorn—Guards the secret of the soul itself and this it reveals to
the initiate at the time of the third initiation. This is sometimes called the
"secret of the hidden glory." (EA 165)
17.
The
number four leads up to the number five, which is the number associated with
the Kingdom of the Soul.
first, the
laws of that which radiates;
18.
The
nature of these “four things” is not easy to determine. We may, however, make
interference.
19.
“That
which radiates” can be considered the Monad. Just as magnetism is usually associated
with the second aspect, so radiation (as in a radiatory nucleus) can be associated
with the first.
20.
Within
the context of the egoic lotus, “that which radiates” is the Jewel in the Lotus,
which is the representative of the Monad. The number of its radiations is eight.
the five meanings
of magnetisation make the second;
21.
It
is the soul that is magnetic. There are different ways of arriving at the number
five. If each tier of petal in the egoic lotus is considered related
to one of the meanings of magnetization, then we shall have the four tiers (knowledge,
love, sacrifice and synthesis) and finally the Jewel.
22.
Each
of the tiers can be presumed to have its own type of magnetism as can the Jewel.
23.
The
egoic lotus is magnetic in that it draws into its substance the harvest of quality
from experiences within the three worlds.
the third
is transmutation or the secret lost of alchemy;
24.
The
main work of alchemy is transmutation.
25.
We
are dealing with the thirteenth rule (a number which sums to the number four),
hence, perhaps, the four things which the disciple must learn and comprehend.
26.
The
relationship between the members of the atomic triangle (two permanent atoms
and one mental unit) and the egoic lotus is one of transmutation. Experience
stored in the permanent atoms is transmuted into quality to be ‘fixed’ within
the egoic lotus/causal body.
and lastly,
the first letter of the Word which has been imparted, or the hidden name egoic.
27.
We
are dealing with the Word of the Soul.
28.
How
may letters does it have? How many syllables? Perhaps seven letters and three
syllables?
29.
One
wonders if the during the impartation of the secrets of initiation, the letters
of the “Word of the Soul” are not part of the stream of information which passes
from the Initiator to the candidate.
For the sake of continuity,
I will now include the comments made last month in a study of the Rule XIII
for Applicants. They dealt with that section in the advanced Rule XIII which
discussed the meaning of the Rule for Applicants as there was no discussion
of this Rule in IHS.
30.
As we can see below,
the Tibetan says nothing really about Rule XIII for Applicants. He handles the
subject in various ways in His explanation of Rule XIII for Disciples and Initiates.
Rule 13.
Four things the disciple must learn and comprehend before he can be shewn
that inmost mystery: first, the laws of that which radiates; the five meanings
of magnetisation make the second; the third is transmutation, or the secret
lost of alchemy; and lastly the first letter of the Word which has been imparted,
or the hidden name egoic.
This rule cannot be enlarged
upon. It concerns mysteries and subjects too immense to be fully handled here.
It is included in these rules so that it may form a subject for meditation,
for study, and for group discussion. (IHS 207-208)
31.
We will therefore go
to that more advanced Rule to learn something about what is meant by Rule XIII
for Applicants.
[Page 248]
In this earlier rule, the disciple
is told that before he can advance to the mysteries which will be revealed to
him sequentially as he advances along the Path of Initiation, there are four
things which he must "learn and comprehend." These are:
32.
It does not seem correct
to think that this Thirteenth Rule for Applicants refers to the first initiation.
The requirements seem far too exacting.
33.
The disciple is now
on the Path of Initiation and advancing upon that Path sequentially. The four
things which he must “learn and comprehend” pertain to mysteries to be revealed
along that Path, and certainly not at its inception.
1. The laws of that which
radiates. 1 would call your attention to the fact that this does not refer
to the Laws of Radiation. That which radiates comes under its own laws which
are different to those which produced radiation. Students need to read with
increasing care as they advance upon the occult way which leads to the Way
of the Higher Evolution.
34.
The Tibetan seems to
be hinting at higher developments within the advancing initiate.
35.
It is the Spirit or
Monad which treads the Way of Higher Evolution.
36.
The laws “which produced
radiation” (i.e., the Laws of Radiation) seem connected with the third
aspect of divinity. “That which radiates” seems to concern the first.
37.
If we are really dealing
with the Monad as the radiatory center of being in the life of the disciple,
then we must consider laws beyond the Laws of the Soul.
38.
DK says the following
which may pertain to such very high laws:
“As he ascertains the nature of consciousness, and the laws of psychical unfoldment
he is studying the nature of the vitality of the subjective man, and the
laws of conscious being, thus studying Agni as He manifests as Light and
Cool Radiance, shining through the vehicle. Later (for the time is not yet)
as he comes to comprehend the nature of his Monad, the spiritual or essential
life which is developing consciousness by means of the sheaths, he will discover
the nature of Agni as He shews forth as pure electricity.” (TCF 611)
39.
From another perspective,
it is the Jewel in the Lotus within the egoic lotus that “radiates”. This is
literally the presence of the Monad within the causal body. The initiation
realizes that he is focused in being at the heart of the lotus. The true
initiate is “that which radiates”.
40.
From yet another perspective,
the initiate within the Ashram is a point of radiatory fire, increasingly expressing
the Spirit within, yet within the context of hierarchical Love.
41.
DK is asking for the
most careful attention to His words. If we fail to give this kind of attention,
we will miss many important discriminations and our grasp of the Wisdom will
be far less clear than it otherwise might be.
2. He must study the five
meanings of magnetisation. This refers to the five modes in which the Law
of Magnetisation works; this is another name for the Law of Attraction.
42.
One thing which stands
out is that the number five is closely correlated with the number two. Cycles
for the second ray are based on the number five—5, 50, 500, 5000, etc.
43.
When we think of the
“five meanings of magnetisation” the qualities of the planet Venus are suggested.
Venus, a planet of great magnetism, displays principally the qualities of the
fifth and second rays.
44.
The causal body is
the magnetic portion of our threefold nature—Spirit, soul and body. This causal
body (and the egoic lotus of which the causal body is the radiation) can, from
one perspective, be divided into five parts:
45.
Through these five
divisions, magnetisation is expressed in five ways.
46.
When the initiate has
mastered this fivefold magnetism, there is no longer need for him to incarnate
in the human kingdom though, technically, he remains a human being until he
is a Chohan (for Chohans “are no longer men as are the Masters”).
47.
Our task is to become
imbued with soul magnetism. We already know a great deal about
the animal magnetism of the personality. Our task, however, is to function under
the Second Law of the Soul—the Law of Magnetic Impulse (or of Polar Union).
48.
We can unite with others
in the following ways—
49.
Let us assess the ways
in which we unite with our fellow human beings. Are our unions of the soul?
3. He must comprehend what
transmutation is and in which consists the secret art (now lost along with
the Lost Word) of Alchemy. Esoterically speaking, transmutation is the mode
whereby force is transmuted or changed into energy.
50.
This idea seems to
indicate the process whereby the forces of the factors within the atomic triangle
(the mental unit, the astral permanent atom, and the physical permanent atom)
are transmuted into energies stored within the egoic lotus.
51.
The “Lost Word” is
usually associated with the Great Quest in Masonry. The seventh ray works powerfully
in Masonry as it does in alchemy. Thus we can see important relations between
the Great Alchemical Quest and the “Quest for the Lost Word” in Masonry. We
are dealing with the “Magical Word of the Soul” which is regained through
the rites of initiation fostered by the seventh ray—the ray of transmutation.
52.
Transmutation is ultimately
the Uranian method by which matter is “lifted up into heaven”. Through transmutation
comes the etherealization of that aspect of Spirit which has densified and,
apparently, separated itself from the pole we usually regard as Spirit.
53.
Transmutation is the
“passage across from one state of being to another through the agency of fire”.
54.
Thus, transmutation
is spiritual elevation. It signifies the ‘return’ (through augmentation
of vibration) of that which went forth from the “Father’s Home”.
55.
The Art of Transmutation
will soon be re-discovered during the white magical period looming ahead. The
Age of Aquarius will be an alchemical, transmutative Age and for this we must
now prepare through a heightening focus on all that is etheric within our nature.
From the etheric aspects of every plane arise the impulses which elevate through
augmentation of vibration.
This means (where a disciple
is concerned) the transmutation or changing or stepping up of personality
force into egoic energy.
56.
Here we see the process
of transmutation associated with a “stepping up” process—a process involving
the heightening of vibration. Can the difference between personality force and
soul energy be simply a matter of the frequency range of any given set of substances?
We know that if personality substances vibrate to the measure of the atomic
subplane of each of the personality planes, the soul is able to infuse the personality
completely. This is achieved at the fourth initiation at which point
the human stage of transmutation is complete.
4. He must know the "hidden
name egoic" or the first letter of the imparted Word. Two things should
be noted here. The "Word" here does not refer to the Sacred Word
but to the name of the planetary Logos,
57.
Each soul is a tiny
aspect of this word. Each egoic lotus is an aspect of the far greater egoic
lotus of the Planetary Logos.
58.
We have learned earlier
that even the Masters do not know the entire name of Sanat Kumara, considered
as the Planetary Logos.
59.
The human being, likewise,
does not know his own full egoic “name”.
60.
We are learning that
we are not what we thought. We are something far deeper and more interior. That
which we are has a name and, through that name, a true vibrational and patterned
place within the greater Whole.
the hidden name of Sanat Kumara
Who is the soul of the world in all its phases, the manifesting Ego of
the Logos on the cosmic mental plane.
61.
There are many ways
to consider Sanat Kumara. Sometimes He is designated as the Planetary Logos,
Himself. Sometimes He is designated as the soul or Ego of the Planetary Logos.
62.
The term “Anima Mundi”
means “soul of the world”. Sanat Kumara is the “soul of the world in all its
phases”. What are the implications of this seeming equivalence? Probably the
Anima Mundi is not the soul of the world in all its phases.
63.
The “Name” of Sanat
Kumara refers to the vibration of an energy center focussed on the cosmic
mental plane! We see that to know the “hidden name egoic” (in the higher
sense conveyed by this Rule) demands a very high level of evolution. The first
step to this cognition is the registration of one’s own “soul name”—the “hidden
name” of oneself considered as an Ego on the higher mental plane.
Only the first letter of that
"ineffable name" is permitted expression to initiates until the fourth
initiation. You will see, therefore, how vast a field this instruction on Rule
XIII covers.
64.
Since one does not
‘meet’ Sanat Kumara as the One Initiator until the third initiation (and even
then, only as a “Star”), we may presume that Rule XIII can only begin to be
applied to this level of initiation.
65.
The various rules in
the Rules for Applicants cannot easily be localized in only one of the first
three initiations. Rule XIII definitely links to the third degree, though may
have its gradual application on lower turns of the initiatory spiral. As well,
it has applications which may extend beyond the third degree for the nature
of Spirit is definitely implicated.
Now
we will resume commenting on the discussion found in Rays and the Initiations,
p. 248.
The higher correspondences of
these four requirements are expressed in the following terms:
1. Let the group understand
the Law of Synthesis. (This is the law which governs the thinking of those
great Lives Who form the Council of Sanat Kumara in Shamballa.)
[Page 249]
66.
The higher expression
of the first of the four requirements is definitely related to Spirit as we
see from mention of the Law of Synthesis—the Law or the Spirit.
2. Let the threefold mode
of working with that which is dynamic carry the group together towards the Higher
Three where the Will of God holds sway.
67.
Here we are dealing
with the Divine Will—“that which is dynamic”.
68.
The “Higher Three”
is usually to be interpreted as the Buddhas of Activity, the three exoteric Kumaras Who surround Sanat Kumara.
3. Let Transfiguration follow
Transformation and may Transmutation disappear.
69.
As we will see in further
discussion, the higher meanings of these three processes are very far in advanced
of what man, the microcosm, usually means when using these terms.
4. Let the O.M. be heard right
at the centre of the group, proclaiming God is All.
70.
It is of importance
to realize that the Great Word (the O.M.) is sounded forth in Shamballa by Sanat
Kumara. This Word must sound forth in the group as a reflection of shamballic
contact.
71.
Who is the “God” Who
is “all”. We can think of the One and Only God of the Universe or we can, more
modestly, think of our Planetary Logos and Solar Logos inclusive of our entire
solar system.
72.
We will elaborate these
points when DK treats them later in the text.
You can gather from the above
what a tremendous field of esoteric truth is here covered and how abstruse to
the average occult student is the theme.
73.
Our studies have certainly
entered the dimensions known as the cosmic ethers where the greater part of
the spiritual triad is focussed.
Again I would remind you that
the real significance will only be perceived by the trained initiate
74.
This means that a new
initiate, if untrained, would not perceive the real significance.
and that what I say here must
necessarily be veiled and even meaningless to the non-initiate, even whilst
radiantly clear to those who truly know.
75.
We can see that in
this book (and especially in this section of the book) DK is definitely writing
for initiates, not only of the third degree but those beyond this degree.
76.
May we assume that
this radiant clarity is achieved by the initiate who has undergone the Initiation
of Revelation—the fifth initiation?
Again, I would remind you that
I write this particular section of A Treatise on the Seven Rays entirely
for initiates, and that aspirants who have not taken initiation cannot
understand or duly appreciate the inner meaning of these fourteen rules.
77.
We note (and it is
important) that those who have not taken initiation (meaning, in this case,
the third degree) are considered as “aspirants”. This is an illuminating extension
of that word so often used to designate those who have not even taken the first
planetary initiation—the “Birth in
78.
DK is telling us that
students of our type may duly (I had almost written “dully”!) appreciate the
outer meaning of these more advanced Fourteen Rules, but not the inner
meaning.
In this fact lies no reason
for discouragement, nor is there any suggestion that those with initiate consciousness
should endeavour to explain, even if—through compassion or from the desire to
stimulate approach to the Mysteries—they desired to do so.
79.
We are being told how
to respond to DK’s statement regarding the very real impenetrability of these
Rules (especially the later ones) to all but those possessing the initiate consciousness.
Aspirants who are not yet initiate (in the higher sense) are not to become discouraged. Those who
are initiate are not to try to “explain”.
No true initiate would be so
tempted, for he would realise that it would not only be impossible but also
that there is a vital necessity for the disciple to work out significances
and meanings through the medium of his own life experiment and to arrive at
understanding through direct experience.
80.
Here we are given important
hints:
81.
Does this help us to
realize that the greatest truths (the truths of initiation) must be Self-perceived?
Then no questioning can ever
arise and sure knowledge takes its place.
82.
As long as another
seeks to explain abstruse subjective truths, there will always be questioning
in the one who received the explanation.
83.
It is within one’s
own consciousness that certainty must be achieved. The Path to this certainty
can be indicated or hinted but not described. Each student must find
that Path for himself or herself by realizing that he or she is that
Path.
There are no questions of any
kind in the consciousness of those who form the Hierarchy.
84.
This is a provocative
statement as surely, even to a Master, the quest (from which “questions”
inevitably develop) is far from over.
85.
DK is, however, speaking
of the kinds of questions generated by the uncertain, cogitating concrete mind.
86.
Questing remains for
all Beings on the way to the Universal Oneness, but that Quest is not pursued
through the questioning of the concrete mind, but through intuitive penetration
in the direction where Truth resides.
87.
It is also possible
to quest through the act of identification—the most penetrating method.
The lower analytical concrete
mind which questions and separates this from that has been completely controlled
and superseded; response to indicated group activity takes place.
88.
The group activity
here mentioned is group invocation and the response of the intuition to that
invocation.
Students need to realise more
concretely that group consciousness, universal awareness, and therefore synthetic
effort, synthetic understanding and synthetic activity are possible to a Master
or an initiate of the higher degrees.
89.
Let us tabulate these
faculties which are possible for a Master and initiates of higher degrees:
90.
Quite simply, the instrument
for the apprehension of truth is no longer the concrete mind but other and higher
‘instruments’ found resident within the spiritual triad.
That involves the keynote of
this solar [Page 250] system, particularly within this planet, the Earth;
91.
The keynote of this
solar system can be considered as buddhi. The Earth with its second ray soul
(now in a state of definite emergence) is to develop buddhi to a high degree.
it will be succeeded
in the next solar system by a type of life activity which is as yet only
known in Shamballa.
92.
We may say that a process
of registering truth or reality now active in Shamballa (the Center of “unfettered
enlightenment”) will in the next solar system, be the widespread and characteristic
method.
93.
In a way, that which
transpires in Shamballa is “ahead of its time”, i.e., ahead of the modes of
apprehension characteristically used within this second ray solar system.
Here I should like to pause a
moment and interpolate some remarks.
There are certain phases of teaching
and knowledge which I have given to the world which are relatively new—new to
the modern esotericist and occult student though not new to disciples and initiates.
94.
The disciples and initiates
who know these things must be close to the Ashram.
95.
DK clearly distinguishes
between modern esotericists and occult students and those who are truly disciples
and initiates.
96.
It is not correct for
every student of esotericism and occultism to consider himself a disciple, much
less an initiate. Familiarity with the Teaching is not necessarily attainment
within the Teaching.
It might be useful here if
I mentioned one or two of these new aspects of the fundamental Truth which have
been given by me to the public.
97.
DK calls the attention
of students to these ‘gifts’ in order to protect these bestowals against the
distorting forces of glamor and illusion which inevitably descend upon any newly
imparted truth.
If these new phases of the teaching
have been later given to the public by other occult groups, it will have been
because the information was gained by those who have read the books put out
by A.A.B. for me or who are directly and consciously in touch with my Ashram.
98.
DK tells us that there
are two ways in which the newer truths He has imparted may have reached various
occult groups:
99.
When it comes to DK’s
assessment of C.W: Leadbeater, which one of these methods applies, or do both
apply?
100.
It would seem that
C.W. Leadbeater was well aware of the Master DK, and yet it is often suggested
that his true Master was Master KH:
101.
We also realize that
it may be possible to be “directly” in touch with DK’s Ashram (or any Ashram)
and yet not “consciously” so. One is not necessarily conscious of a contacting
line of energy.
An instance of this is that book
by C. W. Leadbeater on "The Masters and the Path" which was
published later than my book, Initiation, Human and Solar.
102.
The implication is
that C.W. Leadbeater had read IHS, whether he acknowledged his reading or not.
103.
It is my impression
that a number of the early theosophists read the writings of AAB but never acknowledged
doing so.
If the dates of any given teaching
are compared with that given by me, it will appear to be of a later date than
mine.
104.
This statement is important
and should be absorbed by theosophists who find themselves in a state of militant
rejection with respect to the works of AAB and the Tibetan.
I say this with no possible
interest in any controversy among occult groups or the interested public, but
as a simple statement of fact and as a protection to this particular work of
the Hierarchy.
105.
We all understand how
simple truths are distorted or elaborated almost beyond recognition. It is important
that the source of a truth be recognized before the inevitable distortion makes
the source unrecognizable.
I would remind you that the
instructions given by me as, for instance, those in A Treatise on White Magic
and A Treatise on the Seven Rays were given sequentially over a period
of years, antedating the publishing of the books. The same time factor
prevailed in the publishing of the earlier books.
106.
This is an important
piece of information. If one wishes to know when these books were actually written,
one cannot look simply at the date of publication.
107.
IHS was first published
in 1922, but, we can gather, was written probably between 1920 and 1922.
All my books were written
over a long period of years, prior to publishing. All that appears
of the same type of information over other signatures harks back to these books.
108.
DK reaffirms the point.
No doubt he foresaw the senseless rejection of the second installment of His
teaching by some of the very people for whom it was intended.
Even if denied by their writers,
a comparison of the dates of publishing with the original dates of issuing the
instructions (in the form of monthly sets for reading and study in the
109.
DK is establishing
a secure place for His writing and He has to resort to technical details of
timing to do so. There are many who would wish to sweep away His writings as
inauthentic or derivative from sources which can only be described (by those
who are experienced in these matters) as “lesser”, though regarded as of greater
value than DK’s works by those who lack sufficient discrimination.
A.A.B. takes down to my dictation
an average of seven to twelve pages of typing (single-spaced) each time she
writes for me;
110.
I think we can see
how much work is involved.
but owing to the exigencies
of my work I cannot dictate to her every day,
111.
This puts things in
proportion. Monumental though the works of DK through AAB may be, they are only
a portion of the work for which He is responsible—and perhaps a relatively small
portion.
though I have found that she
would gladly take my dictation daily if I so desired; weeks sometimes elapse
between one dictation and another.
112.
The degree of AAB’s
commitment is shown as is the demanding schedule of DK. When we, personally,
are Masters of the Wisdom, we will know something of such demands. At present
they are barely conceivable.
I write the above paragraphs
for the protection of the hierarchical work in years to come and not for the
protection of A.A.B. or myself....
113.
There are ellipses
after this statement. Perhaps DK revealed the manner in which the hierarchical
work would have to be protected. Today with so much spurious channeling flooding
the Internet and book stores, we can see the need for such protection.
What are some of these newer
truths for which I am responsible as transmitting agent to the world
of occult students?
114.
DK plays the role of
Gemini the Messenger, of Mercury the “transmitting agent”.
115.
Obviously, the truths
which He transmits are not His, per se. Truth simply is.
Let me briefly state them in
the order of their relative importance:
116.
The fact that He is
stating the truths in order of their relative importance is important for us
when we seek to prioritize those aspects of truth upon which we are inclined
to place emphasis and take action.
1. The Teaching on Shamballa.
Little has ever been given on this subject. Only the name was known. This
teaching includes:
117.
Though perhaps the
most unfamiliar of DK’s Teachings, it appears to be the most important.
118.
Today Shamballa is
much discussed. This may partially be due to Buddhist inspiration, but I wonder
how deeply DK’s Teaching has influenced the emergence into public consciousness
of the idea of Shamballa. Certainly He has given greater detail anent Shamballa
than any western author hitherto.
a. Information as to the nature
of the will aspect.
119.
We recall that DK has
often told us we know really nothing about the true will.
120.
The cultivation of
the Spiritual Will is most necessary for all modern and advancing disciples.
b. Indications as to the underlying
purposes of Sanat Kumara.
121.
We have discussed the
Seven Purpose of Sanat Kumara in an earlier Commentary. We understand how very
obscure they are to the average disciples and how deeply correlated with the
Seven Ray Lives.
122.
These purposes become
far more accessible to those who are developing or have developed triadal consciousness.
c. Directions as to the building
of the antahkarana, which is the first step towards achieving monadic consciousness,
and thus the first step towards the Way of the Higher Evolution.
123.
We come to realize
that the antahkarana is the ‘Road to Shamballa’ and eventually to the Way of
Higher Evolution. Had we realized its ultimate import?
124.
The antahkarana leads
into the world of the will.5
125.
And there are antahkaranas
which extend onward toward other planets, suns and constellations.
2. The Teaching on the New
Discipleship. This has been revolutionary where the older schools
of occultism are concerned. The teaching includes:
126.
A revolution involves
the overthrow of an older system. There are many, perhaps, who do not realize
the revolution has occurred.
127.
In this respect, DK
acted under the inspiration of Uranus bringing the new pattern forward.
a. A presentation of the new
attitude of the Masters to Their disciples, due to the rapid unfoldment
of the mind principle and the growth of the principle of "free will."
128.
Today we have the rise
of the mentally polarized disciple. We must realize that this has not always
been the case. Disciples of old used to be far more dependent upon their teachers
than is presently the case. To perpetuate such dependency would no longer be
acceptable.
This changed technique negates
the old attitudes, such as that portrayed in the Theosophical literature,
129.
Yet, this literature
was popular only a few short decades ago…
and it was a recognition of the difficulties of correcting
the wrong impression given which prompted H.P.B. in one of her communications
to the Esoteric Section of her day, to regret ever having mentioned Their names.
130.
DK also ‘admitted’
that humanity was not really ready for learning about the existence of the Masters.
Often have I wished that H.P.B.
(my first and earliest amanuensis) and the many previous teachers of occult
truth had given out nothing whatsoever about initiation, the Masters and the
occult Hierarchy. Humanity was not ready,…(DINA I 429)
That earlier presentation was
useful but has now served [Page 252] its purpose. Unless the schools based
on the old methods change their techniques and their approach to truth, they
will disappear.
131.
The attitude of the
New Group of World Servers is not to fight against that which once was useful
but is no longer so. The preferred attitude is to adopt a bridging attitude
and transfer emphasis to the newer and better methods.
132.
In many respects, the
Theosophical Society has refused to change its techniques. This is not universally
so, but DK has told us that, in general, the Society is no longer considered
an instrument through which the Masters work. Once, it certainly way.
b. Information as to the constitution
of the Hierarchy and of the various Ashrams of which it is composed. I have
presented the Hierarchy as the Ashram of Sanat Kumara in its sevenfold form,
thus linking will and love.
133.
DK’s presentation of
this has been far more complete than any previous presentation.
134.
In His Teaching, Hierarchy
has been linked directly to Shamballa (about which He revealed much could we
but realize it).
135.
As well, so little
had been said about Sanat Kumara. DK has offered a great deal.
136.
We can see that His
presentation has integrated many previously unconnected areas of knowledge.
137.
We also see that DK’s
Teaching is distinguished for linking will with love. This we see, microcosmically,
in the types of meditative approaches He promotes: one approach to the soul
of love, and another to the spiritual triad and the Monad via the antahkarana—i.e.,
the approach of will.
138.
It is illuminating,
is it not, to think of Hierarchy as an Ashram—the Ashram of the Lord
of the World. We begin to understand the Masters not only as Directors but as
Students. We realize that They, too, are being subjected to occult disciplines
and training processes.
139.
The Great Ashram has
seven subsidiary Ashrams, as we know, expressing the seven rays.
140.
The Chohans of the
seven rays express the will aspect of the ray They represent. The seven smaller
Ashrams within each of the major ray Ashrams, express the love aspect more than
the will aspect.
c. A presentation of the newer
type of meditations, with its emphasis upon visualisation and the use of
the creative imagination;
141.
If we study Tibetan
Buddhism we shall realize how pervasive is the use of visualization and the
creative imagination. It was not so pervasive in the methods of meditation presented
in the West.
142.
Elsewhere we have been
told that there may be an approach to the understanding of Shamballa through
visualization and the use of the creative imagination.
I have presented a system of
meditation which has eliminated the attention paid hitherto to personal problems
and the intense earlier focus on the relation of the disciple and the Master.
143.
We are seeing that
DK has presented meditation as a service and has suggested the elimination
of much that amounted to selfish striving.
144.
A great deal of devotionalism
has also been eliminated from the mediations He has given us.
145.
Obviously, the importance
of the solar plexus center has (in general) been reduced in the kinds of meditations
which He has presented. The emphasis upon the heart and head centers has been
increased.
The keynote of group fusion
and of service underlies the newer form of meditation, and not this powerful emphasis upon
the personal relation of the disciple to the Master and the achievement of the
individual aspirant. This was degenerating into a form of spiritual selfishness
and separateness.
146.
The new discipleship
demands an emphasis upon the group—group consciousness, group mind, group soul.
This will surely be necessary in the group-oriented Aquarian Age into which
will are now rapidly entering.
147.
The Aquarian Age will
be the ‘Age of Decentralization’. It is the function of meditation to promote
an increasing measure of impersonality.
148.
Aspirants to spirituality
can easily forget how very personal is their approach, unless they are removed
from those forms of thought which reinforce their personalism.
3. The Teaching on the Seven
Rays. The fact of the seven rays was well known to the heads of the Theosophical
Society, was mentioned very abstractly and vaguely in The Secret Doctrine,
and formed in an elementary form some of the teaching given in the Esoteric
Section;
149.
Even though the Esoteric
Section was esoteric nothing like the very full presentation on the seven
rays presented by DK was available to them.
150.
We know so little,
even now. A great mistake is made when those who know little hang on to the
little they know so tenaciously that they leave no room for the entry of new
knowledge.
the names of the rays were given, and some information
as to their qualities, and the Masters on the rays, was imparted but not much
else.
151.
This material was usefully
developed by Geoffrey Hodson, a venerable theosophist.
152.
I understand from those
who were his students that he repudiated the value of the Bailey Teaching in
public, yet it is hard to imagine that he was not aware of its very rich content
with respect to the rays.
153.
The appearance of A
Treatise on Cosmic Fire must have been a shock to many Theosophists who
conceived of AAB as a beglamoured channeler. Yet there are many theosophists,
even today, who refuse to read this great work.
I have given out much information
upon the subject
154.
Really, a great deal
of information…
and have endeavoured to show
the importance of this teaching from the psychological angle, because the new
psychology is in the making.
155.
The key to the new
psychology lies in the science of the seven rays. We cannot yet see how the
“establishment” will appropriate this teaching, but the appropriation is, I
think, inevitable. Already there are certain well-accepted typologies used by
the psychological community which can be correlated quite closely with the seven
rays.
If esoteric teaching
is eventually to be public in its presentation, it will be given out along the
lines of psychology because esoteric teaching in its fullest and deepest sense
concerns the consciousness aspect of man and God.
156.
DK is telling us that
psychology (presumably the esoteric perspective on psychology) “concerns the
consciousness aspect of man and God”.
157.
There are many ways
to approach esotericism, but esoteric emphasis is to be placed on the consciousness
aspect and not on the material aspect. There are some esoteric thinkers who
espouse very materialistic approaches and goals just as there are mental/material
magicians who oppose the objectives of white magicians.
158.
From DK’s statement
we cannot be entirely sure that esoteric teaching actually will become
public in its presentation, howevermuch it may influence the intelligentsia
of the future.
159.
It is well for us as
students of esotericism to realize that all we do is meant to enhance the consciousness
aspect of humanity. The harvest of any material situation is meant to be a gain
in consciousness.
4. The Teaching on the new
Astrology. This teaching too has gone out to a few hundred students before
its publication in book form.
160.
It was distributed
to these students in the same way the other books were distributed—as lesson
sets.
161.
The “new astrology”
is “esoteric astrology”.
162.
In the beginning it
only reached a few—today many more, but it has been a battle to get the normal
astrological community to accept the new paradigm it proposes.
This new astrology has been
hitherto [Page 253] ignored by those astrologers who have read it and (with
the exception of four astrologers who have deeply appreciated it but who wish
I would be more explicit) see little in it.
163.
One suspects that one
of those astrologers was Dane Rudhyar and another, William Miller, one of the
DINA disciples who was especially proficient in astrology, and from whom we
have received the chart of AAB and the proposed chart of FB.
164.
We note that DK is
most specific in His understanding of exactly who has appreciated His astrological
presentation.
165.
DK is often not
explicit because He seeks to draw forth our intuition.
I have given enough,
could the open-minded astrologer but realise, to establish the coming astrology
on a firm basis;
166.
This is an astonishing
statement because as one reads Esoteric Astrology there appear to be
so many loose ends and trails that lead to areas of thought which cannot presently
be confirmed..
167.
Yet the further one
reads, the more is revealed, and when that which is revealed is assembled, the
revelation is seen as truly abundant. However, one must learn how to recognize
and follow hints.
168.
We may question whether
the “coming astrology” has yet been established on a firm basis. There is reason
to suspect that it has, however much remains to be correlated and ‘proved’.
the accuracy of what I have
given will in the course of time be ascertained when astrologers who are dealing
with the horoscopes of advanced people and disciples will use the esoteric
planets as given by me, and not the orthodox planets as usually used.
169.
Students of astrological
biography will realize that there is much in the lives of illustrious or illumined
individuals which cannot be explained entirely through ordinary, exoteric planetary
rulerships. Many higher layers of character are, however, revealed through the
use of the new rulerships presented in Esoteric Astrology.
170.
For those who may not
be familiar with these rulerships, the second level of rulership which concerns
disciples, especially, is as follows:
171.
We note that DK appears
to discriminate between “advanced people” and “disciples”. Perhaps from the
time one is a truly integrated personality (even if that integration is still
relatively selfish) one may be deemed an advanced person and can begin to use
the esoteric rulers.
172.
Obviously, those of
us who are astrologers have to test the new hypotheses—at least they are hypotheses
for us, but definite statements of fact for the Tibetan.
173.
He speaks of accuracy,
so He is not speaking in any vague or mystical way. What we may expect is that,
for advanced human beings and disciples, the conclusions to be drawn from the
exoteric rulers will no longer be entirely accurate (though still partially
so). Conclusions to be drawn from a good understanding of the nature and implications
of the relevant esoteric rulers will provide the fuller accuracy of deduction
needed.
The accuracy of their deductions
will necessarily depend upon their own point of development and also upon their
ability to recognise an advanced person, a disciple or an initiate when they
meet him and undertake to cast his horoscope.
174.
As astrologers we have
to realize that we ourselves are the instrument of perception. If that
instrument is insensitive or warped in some way, it will not perceive the truth
of the spiritual status of other individuals.
175.
DK discriminates three
types of individuals for whom esoteric planets are to be used: advanced people,
disciples and initiates.
176.
We may infer that,
as esoteric astrology is presently practiced, there are many errors in deduction
by those who are well-meaning but insufficiently informed or sensitive.
If they are themselves advanced
disciples, they may have a tendency to set too rigid a standard for those seeking
astrological deduction, and thus fail to recognise a disciple;
177.
An individual can be
blinded by what he or she is and, thus, fail to see others as they are.
178.
By saying that the
esoteric rulers can be used for advanced people, DK appears to be telling us
that one can use them for those who are not yet initiates of the first degree
and, perhaps, not even especially ‘spiritual’ in their approach (as spirituality
is often wrongly interpreted). This, if true, would be significant.
if they are not advanced, they
may regard people as advanced who are far from being even true aspirants.
179.
We constantly see this
mistake. Not knowing what true advancement is (because they are not really advanced)
certain people imagine advancement in those who are not, and who, in fact, are
somewhat as they are.
180.
When we look at the
words, “true aspirants”, we remember that DK has said that every true aspirant
has taken the first initiation.
181.
It is hard to see one’s
fellow human beings with a true sense of proportion. A decentralized attitude,
as regards oneself personally, is necessary for accurate perception—that, and
much experience with all kinds of people.
In either case then the horoscope
may prove inaccurate. It
is of no use to use the esoteric planets in relation to the average man.
182.
DK is giving us two
warnings concerning two customary mistakes. He seeks the utilization of the
esoteric planets to produce greater accuracy of deduction and inference.
183.
As astrologers we should,
perhaps, do the horoscopes of some non-aspiring individuals who are living strictly
as conventional personalities. Then we would see for ourselves if the Tibetan’s
assertion bears out. I am sure we will find it does.
5. Information about the New
Group of World Servers and their work. This information includes
184.
The formation of this
subjective group of interrelated servers of humanity has been of considerable
importance thus far, since the early 1930’s and will only grow in importance.
a. The recognition of this group
as intermediate between the Hierarchy and Humanity.
185.
Only advanced and altruistic
members of humanity can be members of the New Group of World Servers.
186.
Different groups found
upon the planet may serve as chakras within the expression of Sanat Kumara.
Humanity is usually considered the throat center of the Planetary Logo; the
Hierarchy is considered the heart center; and the New Group of World Servers
the ajna center of Sanat Kumara.
187.
The terms Planetary
Logos and Sanat Kumara are often (though not always) used interchangeably.
188.
The New Group of World
Servers is ruled by the fourth ray and so it is fitting that it should be considered
a “bridge” between humanity and Hierarchy, for the fourth ray is a major bridging
ray.
b. The nature of their work as
it influences the human soul and as it seeks through the instrumentality
of the men and women of goodwill to determine the period in which we live.
189.
We note that the influence
of the New Group of World Servers is to influence primarily the human soul.
As a result of that influence, more outward influences will precipitate.
190.
We also note that the
New Group of World Servers is to be distinguished from the men and women of
goodwill. The New Group of World Servers is the more advanced group.
191.
There is reason to
believe that one must be in the ‘vicinity’ of the second initiation before it
is possible really to be a member of the New Group of World Servers.
192.
As for men and women
of goodwill, it is possible to be numbered within this group and still not have
taken the first degree.
193.
Let us note the potentially
determining effect of the New Group of World Servers. Interestingly,
one of the qualities characterizing the New Group of World Servers other than
“enlightened, enthusiastic will” is the quality of determination.
The energy, emanating from Shamballa,
has been divided into two direct and distinctive streams. One stream, embodying
the dynamic of purpose, is now pouring into the Hierarchy and into its seven
major Ashrams; another stream, embodying the dynamic of determination
or of enlightened enthusiastic will, is reaching humanity direct, via
the New Group of World Servers. (R&I 240)
194.
We see that “determination”
and “enlightened enthusiastic will” are considered equivalent.
195.
We also understand
that these two qualities are essential if the new movement towards world service
is to be effective.
c. The Triangle work which embodies
two phases of their work, i.e., the forming of the network of light as the channel
of communication between the Hierarchy and Humanity, and the forming simultaneously
of the network of goodwill, which is the objective expression of the subjective
influence of light. Ponder on this statement.
196.
DK relates the Triangle
work directly to the New Group of World Servers.
197.
The New Group of World
Servers is the ajna center of Sanat Kumara and that chakra can be symbolized
by the figure of the triangle and related to the triangular sign, Libra—a major
influence for world peace.
198.
There are two types
of triangles. The objective types of triangles use the energy of goodwill which
is “love in action”. This is soul love expressing through the personality.
199.
The second type of
triangle is more subjective and is a true expression of the light of the soul.
200.
It would seem that
different kinds of people can utilize the methodology of the Triangles work.
Men and women of goodwill can easily create triangles of goodwill.
201.
True aspirants and
disciples who are more closely in touch with their soul, and who realize the
soul to embody the principle of light, can form triangles of light which are
more subjective.
202.
So much depends on
how we relate to ‘people’: do we see them as people or do we see and
understand them as souls.
203.
Those who can utilize
the second type of triangle (the triangle of light) can, of course, also utilize
triangles of goodwill through which they spread the energy of love—an
energy still more esoteric than the energy we understand as light.
6. The attempt to form an
exoteric branch of the inner Ashrams.
204.
We realize from our
present perspective that the effort must, indeed, be considered an “attempt”.
It did not materialize entirely in the way the Tibetan had hoped, but it was
an amazing attempt, and from it we have all benefited greatly.
This is evidenced in the work
I have done with a [Page 254] special group of aspirants and accepted disciples
whose instructions, emanating from my Ashram, have been embodied in the
book Discipleship in the New Age (Vols. I and II).
205.
We note that the group
with which the Tibetan worked was composed of both “aspirants” and “accepted
disciples”. From this distinction, we understand that if one is not an accepted
disciple, one is an aspirant. We may ponder on the implications.
206.
From another perspective,
all those who worked with Master DK in this special way were disciples, and
“pledged disciples” at that.
207.
It is important to
grasp the relativity of these terms. Their meaning depends a great deal on the
context in which they are used.
208.
The teachings which
we find within the DINA books are to be considered as “instructions” emerging
from the Ashram of Master DK. Perhaps this puts these books in a new light.
They are very important books if one is to undertake ashramic training,
which is something which many of us are attempting to do.
7. Teaching upon the new world
religion, with its emphasis upon the three major Full Moon periods (Aries,
Taurus, Gemini, falling usually in April, May and June respectively) and the
nine (occasionally ten) minor Full Moons each year.
209.
We are realize that
the New World Religion is grounded in planetary astrology. The reunion of religion
with astrology will be important for overcoming the breach between religion
and science, for astrology is the “greatest and oldest of all the sciences”:
(EA 5)
This leads to a consequent
relation being established between the work of the Christ and of the Buddha
in the minds of spiritually inclined people everywhere, with the result
of a great broadening of the human aspiration.
210.
As the separative state
of mind is overcome, aspiration expands becoming far more inclusive.
This work is as yet embryonic,
but it should receive increasing attention.
211.
This heightening of
attention is on the agenda of many of us. Since this piece was written, there
is been a great expansion of this type of work.
Eventually it will demonstrate
as the main linking unit between the East and the West, particularly
if Shri Krishna is shown to be an earlier incarnation of the Lord of Love, the
Christ.
212.
One wonders how this
identicality of Shri Krishna with the Christ will be demonstrated. It is an
idea which would be greatly resisted by today’s Christian mainstream. Will the
returning Christ, Himself, have to affirm the fact?
213.
We may wonder at the
earlier incarnations of the Lord Maitreya. To be certain of some of them will
prove illuminating at the right time.
214.
DK is telling us that
if we wish to link eastern and western approaches to spirituality, the utilization
of meditation at the time of the Full Moon is indispensable.
Thereby three major world religions—the
Christian, the Hindu and the Buddhist—will be intimately related, whilst the
Mahommedan faith will be found to be linked to the Christian faith because it
embodies the work of the Master Jesus as He overshadowed one of His senior
disciples, a very advanced initiate, Mahomet.
215.
The Muslim faith is
not considered a “major” world religion—this despite the fact that so many people
in today’s world are adherents to this faith.
216.
Again, the average
Muslim would be shocked by the Tibetan’s assertion.
217.
If the assertion is
correct, then Master Jesus has much to do with bringing the Muslim faith on-track,
as in the present violence of so many of its adherents, it has deviated greatly
from the Law of Love.
218.
DK speaks of the spiritual
status of Mahomet. What does He mean by “a very advanced initiate”? If by the
term “initiate”, an initiate of the third degree is indicated, then a “very
advanced initiate” could have the a fourth degree status.
219.
Or perhaps DK is using
the term “initiate” more broadly, in which case a third degree initiate could
be considered “very advanced”.
220.
Whatever the status
of Mahomet, the violence presently infecting the religion he founded is not
in line with hierarchical intent.
221.
It becomes clear the
Hierarchy is interested in a policy of linking and bridging between religions,
thus reducing tensions and increasing understanding.
A close study of all the above
will indicate to you the lines along which I would like to see the work expand
in future years. I would ask for a careful study of these words, for I regard
this as an important instruction and one which could be regarded as the
skeleton outline of the work I wish to see done.
222.
If we have wondered
about the work emerging from Master DK’s Ashram, and the work which He would
like to see accomplished, we have a good indication in the seven points He has
listed here.
223.
We will probably find
that the service work we do in the world can be linked to one or other of the
seven categories of Teaching for the transmission of which He has made Himself
responsible.
224.
The transmitted Teaching
is prioritized. It is important for disciples of the Great White Lodge to develop
a strong sense of spiritual priorities.
It will involve an intensification
of the work of the advanced section in the Arcane School, a greater emphasis
upon the Full Moon meetings, a careful organisation of the Triangle work and
the Goodwill work as an added effort to aid the work of the New Group of World
Servers, plus an attempt to recognise the members of the New Group whenever
and wherever contacted.
225.
For the sake of clarity,
let us tabulate some of the main features of the work DK seeks to see accomplished:
This will not be at all an easy
task, my brothers, if you look only for those who think and work your way, or
who recognise the Hierarchy as you recognise it, or if you exclude those who
labour in relation to religious and other fields in a manner different [Page
255] to yours.
226.
In their search for
other members of the New Group of World Servers, DK is warning His disciples
not to be conventional or separative. They must not be repelled by superficial
outer differences, but must see the soul in those who may outwardly work through
methods far different from their own.
227.
Disciples must learn
to develop the “esoteric sense” which allows them to see the spiritual quality
behind and within the outer presentation.
Forget not, as an instance of
this, that the great Labour Movement in the world was initiated by one of the
Masters and is implemented from His Ashram at this time.
228.
DK offers a case in
point. How many have recognized the “great Labour Movement” as spiritually based.
If one fails in this recognition one will not recognize as spiritual servers
those human beings who (receiving a Master’s inspiration) impulsed the Movement.
We come now to a detailed analysis
of Rule XIII. In the foregoing pages I gave you certain broad principles and
outlined a new aspect of the work which I had undertaken to do for humanity—under
instruction from the Hierarchy.
229.
Master DK, Himself,
is under instruction and has His Superiors to Whose will and intentions He must
conform.
230.
Every Being has His
Hierarch. Philosophically this may be seen as true of even the One Universal
Logos.
The teaching I gave there is
very abstruse; little of it can as yet be of real service to the majority of
aspirants but a wide and general idea can take form and provide the immovable
background for later teaching.
231.
Let us focus on the
words “immovable background”. When we try to comprehend the sweep and detail
of Master DK’s Teaching, we are contributing to the formation of this immovable
background.
232.
Today most everything
is seen in relative terms. The existence of any ‘immovable truth’ is
no longer accepted by many human beings. For some, this has meant liberation
from dogma; for others, a moral uncertainty in which actions definitely against
spiritual law have been permitted.
233.
The human mind is in
danger of losing its balance. The restoration of the Teaching of the Ageless
Wisdom is fundamental to restoring this balance. The acceptance of certain fundamental
spiritual principles is indispensable for the health of the human consciousness.
I would have you remember that
the teaching which I have given out has been intermediate in nature,
just as that given by H.P.B., under my instruction, was preparatory.
The teaching planned by the Hierarchy to precede and condition the New Age,
the Aquarian Age, falls into three categories:
234.
DK here discusses the
phases of the Teaching which is meant to form an “immovable background” for
the stabilization of human consciousness.
1. Preparatory, given 1875-1890...written
down by H.P.B.
235.
We note the words “written
down”. This suggests that H.P.B. was given much of what she wrote down. DK has
said that He was responsible for giving her much of what appeared in The
Secret Doctrine.
D.K. worked
with the great disciple whom we know as H.P.B. Her writings, and especially
The Secret Doctrine, were a courageous pioneering effort which broke through
in the earlier days and made all that we now can do far more possible than it
otherwise could have been. (UFAB 299)
He it was Who
dictated a large part of that momentous book The Secret Doctrine, and Who showed
to H. P. Blavatsky many of the pictures, and gave her much of the data that
is to be found in that book. (IHS 58)
2. Intermediate, given 1919-1949...written
down by A.A.B.
236.
H.P.B. and A:A.B. had
something in common. They both received impression from Master DK. This is probably
a thought which will not be accepted by a number of Theosophists. Virulent resistance
to this thought is constantly encountered.
3. Revelatory, emerging after
1975...to be given on a worldwide scale via the radio.
237.
In this case the word
“radio” should not be taken literally. It stands for all modern, telecommunications
methods, including, especially, the Internet.
In the next century and early in the century an initiate
will appear and will carry on this teaching. It will be under the same "impression,"
for my task is not yet completed and this series of bridging treatises between
the material knowledge of man and the science of the initiates has still another
phase to run.
238.
This is an absolutely
critical piece of information and, as we can imagine, has been used as the basis
of many glamorous ventures.
239.
DK is vague about what
He means by the word “early”, but some (perhaps subconsciously eager to be first)
have conceived of a beginning on midnight, January 1, 2000!
240.
To be “under the same
impression” means to be under the impression of Master DK’s thought. Thus, Master
DK will be the ‘Author’, behind the scenes, for the next installment of the
Teaching.
241.
In other references
it seems to be implied that the third installment will not emerge until 2025
and after. Humanity has, I suspect, much clearing to accomplish before the next
phase of the Teaching can be revealed.
242.
We note that the treatises
for which Master DK has made Himself responsible are “scientific” treatises
of a bridging nature. Mankind has its own limited type of science; the Occult
Hierarchy has its own science as well, immeasurably more advanced. Bridges must
be built between the limited amount known by humanity and the vast Knowledge
of Hierarchy.
243.
The teaching can only
be carried on by an initiate . Who will this be? It is probably safe to ascribe
to the ancient adage: “by their fruits ye shall know them”. There have been
many claiming (directly or indirectly) to be that initiate. The claims,
themselves, have negated truth value of the claims. We know that no initiate
will ever proclaim himself.
The remainder of this century,
as I told you elsewhere (Destiny of the Nations, page 106), must be dedicated
to rebuilding the shrine of man's living, to reconstructing the form of humanity's
life, to reconstituting the new civilisation upon the foundations of the old,
and to the reorganising of the structures of world thought, world politics,
plus the redistribution of the world's resources in conformity to divine purpose.
Then and only then will it be possible to carry the revelation further.
244.
What was to have been
accomplished during the second half of the twentieth century?
245.
In some respects these
requirements have been accomplished. With respect to others there has been practically
no attempt at accomplishment, or, failure has been the result of the attempts
made.
246.
We are clearing in
a critical position with respect to intended accomplishments. We have witnessed
the perpetuation of the old and bad. The new has attempted to rise and is still
rising, but the two forces (progressive and obstructive) are still contending
mightily.