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RULE THIRTEEN - Part 2

Can you grasp something of what I am endeavouring somewhat unsuccessfully to convey?  There is an ashramic activity of which disciples know nothing in their brain consciousness until such time as the third initiation has been taken and the results of it are then dimly but increasingly sensed.  It is related to the interplay between Shamballa and the Hierarchy, but not between the Hierarchy and Humanity.  It concerns the purpose and the plan as the latter is the instrument of the former.  The event of realisation takes place via the triad formed by a Master and His two senior disciples, or it is formed by three Masters all upon the same ray, as for instance, the Master K.H. and his Ashram, myself and my Ashram and another affiliated Ashram.

It is for this reason that in all exoteric groups connected with an Ashram, there is always a group leader and two others who are the reflection or the correspondence to the higher triad.  This is part of the externalisation of the Hierarchy which is proceeding rapidly at this time.

The importance of understanding the function of triangles is a prime necessity.  A hint lies here for students in the political realm, where every country, under differing names, has its chosen ruler, and its ministers responsible for home affairs (or interior relations), and its foreign secretary, responsible for exoteric relationships.

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One further point anent the Buddhas of Activity might here be of interest.  Each of Them has a special relation to the three races which have been or are strictly human:  these are the third, the fourth and the fifth rootraces which we call the Lemurian, the Atlantean and the present Aryan race (I do not use the word "Aryan" in the manner of the German race).  In some peculiar manner, They represent in Shamballa the soul of each of these three races.  One thing complicates this question for you, but it is in reality quite simple.  The same souls re-incarnate in each race, and each soul therefore comes in turn under the influence of each of the three Buddhas, each of Whom is of a quality different to that of his two Associates.  They represent—in Their lowest aspect—the three aspects of the mind, as I earlier said.  There is:

1. The instinctual nature as it develops into the mind nature and makes a transition into an automatic, subconscious character and—at the same time—assumes some of its paralleling higher qualities.

2. The lower concrete mind in its more developed stage, as it gradually assumes control and supersedes instinct in the consciousness of man.  The Buddhas of Activity preside over what might be called (using a technical, occult term) the ahamkara principle—the mind as it serves the selfish interests of man and enables man thereby to achieve a sense of proportion and a finer estimate of values.  Forget not that selfishness is a stage of unfoldment, and that it is a necessary stage whereby humanity learns the price of self-interest.

3. The personality mind.  This assumes control over the man and leads him to prove the nature of power and of success and—above all else—of integration.  This too is a necessary phase and precedes a stage of awakening.

These three great Lives Who have associated Themselves with the Lord of the World might be regarded as constituting aspects of His personality, though this is not technically [273] so.  The name Sanat Kumara is not His true name; it is only the first letter of that name which is known only to the Masters, whilst the second letter is known only to the Chohans.  The first syllable of His name is known in the Council Chamber at Shamballa, but the rest of His name remains unknown as yet.  The three Buddhas of Activity are to the planetary Logos (to give you another definition) what the Spiritual Triad is to the dedicated personality of the initiated disciple, for such is the spiritual status of the planetary Logos; the one of the three Buddhas now coming into activity is the one Who works through the spiritual will.

Within the body of the planetary Logos humanity is slowly building that which they call the antahkarana; this is, in reality, the linking thread between the head centre of Sanat Kumara and His heart centre.  Ponder on these words.  There is a mystery involved here and it is little that I can do to make it clearer.  As humanity builds or creates the triangles of light and of goodwill, they are in reality invoking a response activity from two of the Buddhas of Activity—the One Who works through the medium of the will aspect, and the One Who works through love in humanity, intelligently applied.  Forget not that these three great Buddhas summarise in a peculiar sense the transmuted essence of the previous solar system in which intelligent activity was the goal.  Today, that essence underlies all the activity of this solar system but is motivated by love, which was not the case in the earlier manifestation.  The Buddhas Themselves form a deeply esoteric Triangle.

The two types of triangles now being created by a mere handful of people are related to that basic triangle.  A third type of triangle will at some much later date be constructed but only when these two earlier types are well established in the consciousness of humanity.  Then the activity of all the three Buddhas will be involved and present, and a major planetary integration will take place.  This is symbolised in man when the three centres in the head (the ajna centre, the brahmarandra centre, and the alta major centre) are [274] all functioning and unshakably related, thereby constituting a triangle of light within the head.

From the triangles now being created and those later to be assembled, the Buddhas of Activity will extract that essential quality (at present very rarely to be found) which will go to the building of this aspect of the planetary antahkarana.

The triangles of light and of goodwill are essentially invocative.  They constitute the a.b.c. of the coming Science of Invocation.  Their strength is dependent upon the depth of feeling in the one case, and the strength of the will in the other, with which they are created.  I have here given those disciples who are launching this new project which is so close to my heart a new and useful hint.  This work must go on.  It is because the entire concept is so new and different to anything hitherto projected that it seems so impossible of achievement; the triangles project has its incentive in such highly esoteric sources that some disciples regard the work as exceedingly difficult and thus complicate, by their thinking, its essential simplicity; others regard it as the simplest thing in the world, and by an emphasis upon the exoteric and the organisational angle, they again hinder the true type of triangle being created.  Disciples need to be aware of the true proposed plan and find ways to make clear the middle position between the difficulties brought forward and the simplicities which distort.

Perhaps I may help to clarify somewhat the minds responsible for the initial steps in this deeply esoteric enterprise.  It is different to the intellectual and practical work which the men and women of goodwill are asked to do and will do; it is not what some earnest people regard as goodwill work or a phase of the goodwill work.  The forming of triangles of light and of goodwill concerns the reservoir of energy upon the inner and etheric side of life which will automatically and with full circulatory effect enable the exoteric work of the men and women of goodwill to make progress.  It is not goodwill per se, but the creation of triangles of energy within the etheric body of the planet which [275] are deliberately qualified by goodwill.  The two phases of the work are necessarily complementary to each other but must not be regarded as one.  The triangles of light must be qualified by or become the agents of goodwill, and the two groups are closely interrelated.  The men and women of goodwill need know nothing of these triangles unless it is deemed wise and they are individually advanced enough to react correctly, but their work along the lines of goodwill will be successful or non-successful (I speak from the long range view) according to the intensity of purpose and the depth of love demonstrated by the two groups of triangle members.

Those responsible for the creative work upon the outer field must begin with the esoteric work.  I am writing here for disciples, some of whom are members of my Ashram, and for the New Group of World Servers; these are responsible for carrying forward the work as planned.  The two groups of triangles already formed are in reality building a thoughtform anent this work which will evoke response from the true builders.

It will be apparent to you, therefore, that this creative work, with its intelligent and practical purposes and its ability when rightly functioning to unite the exoteric and the esoteric workers in one spiritual undertaking, originates in reality in Shamballa itself and was grasped—as to intent and purpose—by Masters upon the first and second rays, though primarily the second ray disciple and Master understood it the most easily.  Later, when steady and systematic work has been done, and the idea is familiar to the public, this activity will form an important part of the new world religion and be better understood; it will have its own inner group who will work entirely subjectively, building the triangles of light and of goodwill, and then will work objectively, directing the activities of those who are building the organisational aspect of triangles of practical goodwill on Earth with an effective subsidiary activity.

That time is not yet.  Today we have the creation of a general thoughtform or the germinating of the seed of an [276] idea.  Later, when the true outer work begins, its potency will be objectively demonstrated because the Buddhas of Activity will gradually become aware of the existence of the thoughtform in its nature of light and its quality of goodwill.  They will then pour of Their life into it as need arises and emergency decrees.  Then gradually "the will of God will hold sway," as our injunction expresses it.  Paralleling all this will be the work of the men and women of goodwill throughout the world, but in itself entirely objective—worldwide and amazingly useful.

Disciples need to learn to think in terms of group synthesis.  This implies the achieving by them of deepened subjective relationships and increased sensitivity to the higher impression and the inner inspiration.  The vertical life of the spirit and the horizontal life of relationship must be expressed simultaneously in some measure, before the significance of these Rules can be somewhat grasped.

We have been considering Shamballa, and I have given you some information (hitherto not communicated in words) re the Council Chamber of Sanat Kumara and of Those Who constitute its membership.  I would pause here to remind you of two facts:

1. Shamballa is a state of consciousness or a phase of sensitive awareness wherein there is acute and dynamic response to divine purpose—a response made possible by the synthesis of purpose and of spiritual relationship which exists between Those Who are associated with Sanat Kumara.

2. Brotherhood, as it essentially is, constitutes a major mystery; also it is one which is only in process of solving, and that only on the two higher levels of the cosmic physical plane—those levels which we call the logoic and the monadic.

I am aware that you understand brotherhood in terms of the One Father and His children.  That understanding is in itself so limited and inaccurate that it serves mainly to distort the truth; yet all that you can grasp at this time is [277] embodied in this concept.  The nearest description of the true relationship might be said to be as follows:  Brotherhood is an expression of the relation which the planetary Logos (on the cosmic mental plane) bears to His Personality as it expresses itself through the planet with all its forms of life, upon the cosmic physical plane; this relationship is focussed through Sanat Kumara Who is the individualised Mind of that great Life.  Wording it otherwise, the planetary Logos on His Own plane is to Sanat Kumara what the soul is to the human personality upon the physical plane in the three worlds.  The sum total of the relation and of the relationships set up is, therefore, inadequately covered by the word "brotherhood."  "Fellowship," so frequently used to express a similar idea, is in reality the mode whereby a dimly sensed brotherhood seeks to make its presence felt.  The words "the fellowship of Christ" indicate the emergence of this concept subjectively upon the mental plane; this will be followed, as time elapses, by concrete manifestation upon the physical plane.  It is this idea which lies behind the glibly used words "idea, ideal and idol," and which is also responsible for the growing sense of responsibility which characterises all human advancement upon the way of life.  It is this basic idea which governs the Council Chamber at Shamballa and which constitutes the motivating impulse behind the planetary expression of livingness.  It is this also which characterises the ideal for which the Hierarchy stands and which implements the Plan; it is this spiritual planning which results in the growing "forms of relationship" which today seem to be taking definite shape in the concretising of the divine project:  Right Human Relations.

I have written these opening remarks because it is this elevated understanding of brotherhood which conditions divine purpose and which leads to the spiritual planning that will give you the due to the third major injunction, with this we shall now deal.  This injunction is worded as follows:

5. Let Transfiguration follow Transformation, and may Transmutation disappear.

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I would here remind you that in these fourteen rules we must approach our theme from the angle of the initiate-consciousness and not from that of the blended soul-personality consciousness.  It is the higher approach which is here indicated, the problem of the initiate-group and not that of the individual within the group.  Hence the great difficulty in putting any of these teachings into words.  To the average aspirant to accepted discipleship, the three words which distinguish this third major injunction (but which symbolically constitute the fifth injunction in the rule) might be defined as follows:  The ideas conveyed are those of an aspirant to the Mysteries as he faces initiation.  Let us take these words in the order given in Rule XIII.

1. Transfiguration—that stage upon the Path of Initiation wherein the third initiation is undergone, wherein the personality is irradiated by the full light of the soul and the three personality vehicles are completely transcended; they have become simply forms through which spiritual love may flow out into the world of men in the salvaging task of creation.

2. Transformation—the evolutionary process which is carried on upon the Path of Discipleship, in which the disciple transforms his lower threefold "appearance" or personality and begins to display divine "quality."  His physical body becomes obedient to the dictates of his mind, which is becoming responsive to the higher mind through the medium of the soul; his emotional nature becomes the receptacle of buddhi or of the intuition; then, after the third initiation it disappears altogether, and the buddhic vehicle becomes the main instrument of sentiency.  The mind, in due course, is equally transformed by impression from the higher mind, as it endeavours to implement the will nature of the Monad.

3. Transmutation—the method whereby that which is lower is absorbed by the higher, whereby force is transmuted into energy, whereby the energy of the three lower centres is carried up into the three higher centres (head, heart and throat) and which later enables the initiate to [279] centralise all the energies in the three directing centres in the head.  This transmuting process goes forward under the pressure of daily life experience, under the magnetic effect of soul contact, and as the inevitable result of evolution itself.

All these three spiritualising processes are well known, in theory at least, to all spiritual aspirants; they are expressions of soul-personality intention and effective interplay; they also constitute a paralleling activity to the task of building the antahkarana, as modes of alignment play a large part in the process of transmutation.

It is not, however, with these attitudes, processes and interpretations that the initiate is concerned, but with the significance of these processes in terms of the completed antahkarana and from the point of view of the "angle of intention" of the Monad.  In other words:  What do Transfiguration and Transformation signify to Members of the Hierarchy as They face the Way of the Higher Evolution?  What can these words imply to Those for Whom the soul, the mediating principle, no longer has any factual significance?

Consider for a moment that the initiate who has undergone the first major initiation (the Transfiguration) and the two initiations of the threshold (the Birth and Baptism of the Christian Mysteries) has created the antahkarana in order to establish direct relation between the Monad and the personality, between the centre of universal awareness or identification and the form-expression in the three worlds.  The antahkarana is constructed and constitutes an active channel of contact.  The soul which has for ages directed the various and varying personalities is no longer in existence; the causal body has disappeared, shattered at the moment when the initiate (at the fourth initiation) cries out and says:  "My God, my God, why hast Thou forsaken me?"  The Temple of Solomon, the spiritual temple "not made with hands, eternal in the Heavens," is no longer required; it has served its ancient purpose, and that which has been deemed eternal must disappear in the light of [280] THAT to which eternity is only a phase of that which shall later be revealed.  All that now remains for the initiate are the two points of living purpose to which we give the names of spirit-matter or life-appearance.  The lesson ahead of the initiate is to realise the inner meaning (not the obvious and easily grasped meaning) that spirit is matter at its highest point, and matter is spirit at its lowest.  This involves the free interplay of life-energy, consciously applied as the result of age-long processes, and matter-force, via the antahkarana.  The "rainbow bridge" becomes a channel for the impact of monadic or life energy upon substance, so that substance, taking form under the cyclic intention of the planetary Logos, may become increasingly coloured or qualified by the energy of universality.  You can see from the above somewhat involved sentences how inadequate is language to express the understanding and the intention of the Hierarchy.

To the initiate, therefore, the two words, Transfiguration and Transformation, mean something quite different than they mean to a disciple, whilst Transmutation is now meaningless to him, for there is nothing within him which requires transmuting.  It might consequently be stated that:

1. Transmutation concerns the expression of the life force upon the three lower planes of human living and evolution.

2. Transformation concerns in a most peculiar manner the three aspects of mind upon the mental plane:

a. The lower mind

b. The son of mind, the soul

c. The higher mind.

3. Transfiguration concerns the life of the Spiritual Triad upon its own three levels of identification.

To this might be added the fact that:

1. The three lower planes of transmutation are the dense, liquid and gaseous sub-planes of the cosmic physical plane.

2. The mental plane is a unique location (or state of consciousness) whereon or wherein the lower planes are [281] subjected to impression from the three higher.  The higher three and the lower three are subjected to a definitely esoteric and mysterious process, and it is on this plane that the work of transmutation is completed—from the angle of the initiate.

3. The three planes of the Spiritual Triad are the spheres whereon transformation goes forward.  This transformation has naught to do with the transforming of the personality, but is uniquely related to the interior work of the Hierarchy and the effect of this living, developing intensity upon the Members of the Hierarchy.  Five planes are therefore involved in these two phases of the divine work.

4. The two highest planes (the monadic and the logoic) are the planes of transfiguration, from the point of view of the higher initiate.  By then the processes of transmutation have dropped below the threshold of consciousness, and though the initiate (working with forms in the three worlds) has his instrument upon the outer physical plane, his own work and hierarchical activity is strictly triadal and monadic, with a steadily growing responsiveness to logoic intent.

Let us now consider the phases of transfiguration and transformation as far as is possible in an exoteric instruction, and "may transmutation disappear" for all disciples as time elapses, and that with speed—owing to the great need today for hierarchical workers.

It might here be asked:  What is the work undertaken by the Masters Themselves upon the three planes of the Spiritual Triad?  Students are well aware that many of the Masters are occupied with the evolutionary processes of the various kingdoms in nature in the three lower worlds.  They forget that the majority are not so occupied.  Have you ever wondered what it is that incites a Master to stay working in the three worlds and with His mind focussed upon its evolutionary processes?  Have you ever considered what else it might be possible that intrigued and demanded His interest?  The self-centred attitude of mankind is inclined to believe that human need, and incidentally the need of the [282] other kingdoms in nature, are all that prompts the Hierarchy to carry on its work of salvaging and stimulation.  But that is only a partial estimate of the work which They are doing.  In the processes of carrying forward Their work, the consciousness of the Master is being steadily expanded, and this because of the nature of Their work in the three worlds; it necessarily becomes more and more inclusive.  That is the effect upon Him, as He works on behalf of humanity or on behalf of the other kingdoms in nature.  There is a definite and evolutionary effect.  But on the higher three levels of the Spiritual Triad, another type of evolutionary impulse is directing His activities.  I have told you elsewhere that consciousness (as we understand it) is being transcended, and a new aspect of universal sentiency is taking its place.  To this development I have given the inadequate name of Identification.  This is a word which involves consciousness, which invokes the will, which is dynamic in nature, inclusive in contact, and which is also based upon the doctrine of non-separativeness.

This, however, is only a beginning of an entirely new phase of development; consciousness eventually drops below the level of perception.  It becomes as automatic and unregistered in its expression as animal instinct is to the human being.  It functions, but the man is not consciously aware of it.  It is a protective mechanism.  The will aspect of the Monad supersedes but does not negate love (which has become, in its turn, instinctual); a one-pointed, rapier-like assumption of identification takes the place of the inclusiveness hitherto felt and practised.  Perhaps I can convey to you something of what I mean by pointing out that the circle with the point at the centre is symbolic of the perfected man.  He is rounded out; he is inclusive both vertically (soul contact) and horizontally (human relationship), yet he stands at the centre of his consciousness and of its self-imposed ring-pass-not.  From thence he never moves, but is aware all the time of all that proceeds within his sphere of influence.  Here is the symbol of the Master, from a specific point of attainment.

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But the Master Himself is not static.  His field of work is clear; His realm of contacts—human, subhuman and super-human—is also clear.  Within the ring-pass-not and in the world of sentiency and in relation to the world of loving understanding, He stands the Master.

It is at this precise point in time and space that the work of Transformation begins for the Master—a transformation which is brought about by the unfoldment and the development made possible upon the three levels of the Spiritual Triad.  As this transformation takes place, a new activity supervenes which finally enables the Master to break through the planetary ring-pass-not, and thus arrive at the door of the Higher Evolution.

What I have now to say may be made somewhat clearer by means of the following symbol.  The Master has now penetrated into another cosmic level, but He is still within the aura of the One Life.  Now the cosmic astral plane is revealed to Him.  He sees the reason why, first of all, sentiency had to be developed; why it had then to be used and mastered and finally had to be completely negated—negated in such a manner that it dropped below the level of consciousness.  There is no glamour upon the cosmic astral plane, and only those who have dominated sentient reaction upon all levels of the cosmic physical plane and are completely free from it, can then—through the illumined will and through the power of that mysterious quality (if I may so call a factual expression) of identification—direct the lowest aspect of cosmic desire upon the cosmic astral plane.  This necessarily has to be tuned in with that to which they are irrevocably related.  This identification is therefore the highest expression of divine purpose upon the cosmic physical plane, even whilst it is the lowest aspect of the cosmic astral desire.  Therefore, my brothers, the transformation with which this rule deals is the transformation of consciousness into identification.  More than that I may not say.  To express the true meaning I have no words or symbols.

In this line of approach through identification, the Master builds that of which the spiritual correspondence is [284] [284] the manasic antahkarana.  The antahkarana which is now emerging is a projection from the Ashram of a Master; there are, therefore, seven ways into the Way of the Higher Evolution.  These seven ways correspond to the seven Ashrams upon the seven Rays; they are related also to the seven initiations, to the seven principles of man, and to all the other many septenates.  It is the force of Will, generated by the Master, during the process of

1. Attaining the fifth initiation

2. Working in the three worlds of creative salvaging

3. Achieving ashramic purpose and consequent group activity

4. Manifesting ray energy

5. Demonstrating a faculty which is known only to initiates who have passed beyond the third initiation.

This provides the focussed intention which enables the Master to attain what is called transformation, and later, to project the dynamic impulse of His spiritual will in such a manner that He succeeds in piercing the planetary ring-pass-not; He is then given the freedom of the world, and not just the freedom of the worlds.

It will be obvious that I am dealing with the subject of the sixth initiation.  When this initiation has been consummated, the Chohan then transcends the three worlds of the Spiritual Triad and is focussed as a "projecting agent of the Lighted Will" as it expresses itself upon the monadic plane.  This stage of unfoldment is in reality the Ascension initiation, the true significance of which will be revealed through the medium of the coming world religion.

There then follows, as a result of this, what is called the true Transfiguration.  This enables the initiate to function upon the logoic or highest plane of the cosmic physical plane.  This—in Christian phraseology—is called the "sitting down upon the right hand of God in Heaven."  There the man who has attained this seventh initiation is transfigured.  The first contact comes along the line which he has projected as a result of transformation; it is made with [285] That which has ever overshadowed Sanat Kumara.  The Chohan has now taken the seventh initiation.

6. Let the O.M. be heard right at the centre of the group, proclaiming God is All.

It is not my intention to interpret this final phrase of Rule XIII.  Its meaning lies beyond your most elevated comprehension.  It concerns the transmutation of the O.M. into the originating SOUND, bringing certain basic transformation and resulting in a transfiguration which extends to the entire planet and has reference to a certain major planetary initiation.  With these matters we are not concerned.  With them, only a few of the more advanced Masters are concerned.  Therefore we will wait until, through resolution, we have resolved our spiritual problems, transmuted our lower natures and undergone the lower aspects of both transformations, and are consequently ready for the third initiation—that of the Transfiguration.