X. SEQUENTIAL REVELATION OF RELATIONSHIPS
[64] I would like to refer you back to page 52 where I outlined this extra-ordinary science which is—inherently in itself—the evidence of evolution, of the essential dualism in manifestation, and the testimony, unalterable and incontrovertible, to the unfoldment of consciousness. At the same time, it proceeds upon the basic premise that the various phases of consciousness which are steadily and sequentially revealed in time and space are (from the point of view of the Eternal Now) the sum total of the states of consciousness of the “One in Whom we live and move and have our being.” All these phases of conscious acceptance of existent phenomena and their related reactions are, to Sanat Kumara, what a day’s experience and reactions or the current life experiences are to the intelligent man—only vastly more enveloping and comprehensive.
There were a number of points to which I did not refer then, but which I would like to take up now in the interests of clarity and understanding. I have called this science of rapport and of reaction, the Supreme Science of Contact. That is essentially what it is. The reaction to this contact, whether cosmic as in the case of Sanat Kumara, or planetary as in the case of the Members of the Hierarchy, is nevertheless limited and circumscribed (from the point of view of the informed aspirant), is responsible for the creation of Karma or the setting in motion of causes which must unalterably have their effects—these effects being negated and rendered useless (or innocuous, if you prefer that word) when the entity concerned brings to the engendered circumstances the needed intelligence, wisdom, [65] intuition or will. Ponder on this. Consciousness is inherent in all forms of life. That is an occult platitude. It is an innate potency which forever accompanies life in manifestation. These two, related through manifestation, are in reality atma-buddhi, spirit-reason, dedicated for the term of the creative period to a simultaneous functioning; the first result of their relation is the appearance of that which will enable the Lord of the World to express His Own unknown inscrutable purpose.
During the cycle of manifestation, this combination of life-awareness, spirit-reason, atma-buddhi, is the product of the multiplicity in unity of which we hear so much—demonstrating as activity, quality, ideology, rationality, relationship, unity, and many other expressions of the divine nature. In the earlier part of A Treatise on the Seven Rays, I spoke of life, quality and appearance, mentioning the major triplicity which could be and is already proven and apparent to man. Quality was emphasised as the second aspect, not because on all planes and for all time that is so, but because at the present point in human evolution, quality plus activity appear to be the two lower aspects of divine manifestation. Already, however, two others are, if anything, superseding them in the consciousness of thinking humanity—relationship and ideas. Still others will be rapidly added as the consciousness of man is more effectively employed.
The Science of Contact will not only reveal quality, but is revealing the lines of relationship which underlie all manifestation and of which the etheric body is the symbol. It is also rendering man sensitive to ideas as the unfolding intellect of man permits it. The reaction of humanity to these two revelations (which come, if you could but realise it, as the result, the reward, of contact and of the impact of life-reason upon that manifestation which has always been present though unrealised) will bring about vast [66] changes and more far-reaching results than has the reaction to quality. Curiously enough, the discovery of quality as the second aspect in manifestation (later to be superseded), called for, and developed, the critical faculty in man; this critical faculty (so destructive in its present use) will be correctly expressed when the nature of relationship is better grasped and the true function of ideas is properly understood.
This Supreme Science of Contact governs all reactions to impact. This statement includes the cosmic reactions of Sanat Kumara down to the scarcely discernible reactions (invisible almost even to the eye of the seer) of the infinitesimal atom. For the sake of clarity, I divided this science into three major divisions, basing them upon the reactions of the three major planetary centres to their environment. This is a point which I would have you carefully bear in mind. I could write a treatise longer than this one purely on the creation of the response apparatus which each of these three centres of divine life-reason had to form in order to make the needed contact and to interpret correctly. There are many paradoxes in what I am here giving you, and apparently some contradictions where orthodox occultism is concerned, but that is ever the case as the teaching expands in content and the earlier all-inclusive facts are seen to be minor aspects of still greater facts. You can see, therefore, the significance and the importance of the dictum in The Secret Doctrine that the Hierarchy and all in the Council Chamber of Sanat Kumara (or Shamballa) have invariably passed through the human stage of evolution, for only human beings can perfectly blend and express life-reason, and only human intellect can consciously create what is needed in order to bring the needed stages of manifested life into being.
[67] Here again emerges another reason for the importance of the “centre which we call the race of men”; upon the shoulders of humanity rests unbelievable responsibility. Therefore, whether we are dealing with simple telepathy, or with invocation and evocation, or with impression, we are in reality considering the effect of life-reason as it manifests in relation to the available and suitable environment. Note this phrase. All this takes place through men in process of being made perfect, through men who have attained a relative perfection, and through men who—in the majority of cases—arrived at perfection elsewhere than in this present manifesting cycle. This should indicate to you the potentiality hidden in the very lowest of the human family, and the future of wonder and of usefulness which lies ahead for each and all in due time and after due effort.
Technically speaking, it is the Hierarchy which is “impressed” from Shamballa, and Humanity which is reached by the Hierarchy via the method of invocation and evocation. Within the human family two things occur as the result of this received and recognised activity of a phase of the Science of Contact.
Linking Groups Within the Planetary Life
1. Telepathic relationship is set up. This, my brother, has ever existed between members of the human family and, as previously explained, is of two kinds: Solar plexus telepathy, instinctual, uncontrolled, widely prevalent and allied to many of the surprising activities of forms of life other than the human, i. e., the instinct of the homing pigeon or the method whereby cats and dogs and horses will find their homes over immense distances. The telepathic interplay between a mother and her children is instinctual and seated in the animal nature. Mental telepathy is now being recognised and studied. This is the activity and rapport established from mind to mind; it also includes the telepathic response to current [68] thoughtforms and thought conditions in the world today. Interest in this is already very great.
2. Intuitional telepathy begins to manifest increasingly among advanced human beings in all lands and all races. This indicates soul contact and the consequent awakening of group consciousness, for sensitivity to intuitional impressions has to do only with group concerns.
This Science of Contact governs relations within our entire planetary life and includes, for instance, the rapport being established between humanity and the domesticated animals. These animals are to their own kingdom what the New Group of World Servers is to humanity. The New Group of World Servers is the linking bridge and the mode of communication between the Hierarchy (the fifth kingdom) and Humanity (the fourth kingdom) under the present divine Plan; the domesticated animals fulfil, therefore, an analogous function between Humanity (the fourth kingdom) and the animal kingdom (the third). These analogies are often fertile fields of illumination.
As regards Shamballa, the impression there received is not the result of invocation which in due course evokes extra-planetary response, as is the case between the Hierarchy and Shamballa, and the Hierarchy and Humanity, with certain changes during the proces
s of stepping down or of descent. That which impresses Shamballa and is received by the Grand Council of the Lord of the World, comes via Sanat Kumara because HE is in close contact with other planetary Logoi or groups of planetary Logoi, wielding a united, focussed, intelligent Will. It is Sanat Kumara Whose task it is to impress the Lives Who meet periodically in the Council Chamber with the next phase of unfolding Purpose. This Purpose is later “occultly reduced” or stepped down until it emerges as the hierarchical Plan. This Plan is contingent upon imminence, atmic realisation [69] and pure reason, as the Hierarchy has termed these three “aspects of reaction” to impression from Shamballa. Let me make myself clear. The Hierarchy is no group of mystical workers; only those aspects of divine Purpose which can be immediately grasped and developed and which are patently valuable to humanity—when presented in right form by the Hierarchy—are registered by Them. They know what consciously to “repudiate” as it is occultly called, and They act ever in response to a Law of Imminence or of occult prevision which is almost unrecognisable and indefinable by advanced humanity. The words, “atmic realisation” are most interesting, for they refer to the quality and the mass of will energy which could be made available by the pledged and unified Hierarchy to carry out the imminent Plan. Never forget that in considering Shamballa and the Plan, we are thinking entirely within the limits of the expression of the WILL aspect of the Lord of the World, and this—except for advanced initiates—is well-nigh impossible. This factor has to be accepted theoretically, even if not yet understood.
To these two unalterable requirements the Hierarchy contributes the faculty of pure reason, which is the governing faculty of the Hierarchy and which brings into activity the quality to which man has erroneously given the name of “love”. This emphasises the sentimental aspect and signifies to the majority, very largely, simply the sentimental and emotional aspect, which is entirely of an astral nature. Pure reason, which is the supreme characteristic of the Members of the Hierarchy, will ever express itself in right action and right human relations, and that will manifest—when present—what love in reality is. Pure love is a quality or effect of pure reason.
The pure reason of the hierarchical response is needed for the grasping and the comprehension of the Purpose as [70] it works out through the Plan sponsored at any one time by the Hierarchy, and the quality of pure love is needed and demanded (even if unrealised) by a waiting humanity.
This “impression” emanating from Shamballa takes the form of a focussed emanation which employs the higher aspect of the antahkarana as its channel of contact. I refer not here to the thread as built by the disciple between the mental unit and the abstract mind. I refer to its continuation through the buddhic and atmic levels of consciousness into the area of magnetised consciousness (I use this word as we have not yet the necessary word to express the exact nature of this higher awareness, and the term “identification” seems somewhat unsuitable) which surrounds and protects the true Shamballa centre. It is essential that you here bear in mind that just as the mass of men do not know, recognise or respond to the Hierarchy, so—within the Hierarchy itself—you have a group analogous to this mass of men. There are many lesser members of the Hierarchy and many, very many, disciples who do not know, recognise or as yet respond to the influence or the potency of Shamballa.
Within the Hierarchy, the Science of Impression conditions the relation between senior and junior members in the various Ashrams. All do not respond in the same way, for in its higher aspects it is a science in process of mastering. It might be said, in order that you may understand more easily, that “impression” governs and conditions all those within the Hierarchy whose abstract mind is highly developed. It is not fully developed in the case of many disciples in the Ashram, and hence only certain Members of the Hierarchy (the Masters, the Adepts and Initiates of the third degree) are permitted to know the details of the Plan; these are protected by means of this very Science [71] of Impression. The remaining members of the Hierarchy take their orders from their seniors.
Mind the Focus of Planetary Development
I would ask you to remember that, in our planetary development, the emphasis of the entire evolutionary process is on the MIND and on the various aspects of the mind—intelligence, mental perception, the Son of Mind, the lower mind, the abstract mind, the mind as will, the Universal Mind. The three which are of major importance and which form an esoteric triangle requiring to be brought into a vital inter-relation are the Son of Mind, the abstract mind, and the Universal Mind. They are, when fully related and active, the factors which engineer divine purpose and step it down into such form that we call it the hierarchical Plan and can act upon it. Only when the initiate has attained, through monadic contact, a touch of the Universal Mind can the Purpose be sensed by him; this involves also the development of the abstract mind, plus the residue of mental perception which the Son of Mind (the soul) has bequeathed to him; through all this unfoldment he can join the group who are the Formulators of the Plan. We are dealing here with most difficult and complex matters, inherent in the initiate consciousness and for which we have as yet no correct terminology. Also, the average aspirant has no idea what is the nature of the awareness or the reactions to contact of Those Who have passed beyond the third initiation; these limitations of the average student must constantly be borne in mind.
The Science of Invocation and Evocation—which embodies the technique of interplay within the Hierarchy itself, to a certain degree between Shamballa and the Hierarchy, and to an increasing extent between Humanity and the Hierarchy—is based entirely on a sense of relation. Therefore only a certain level of conscious Lives can invoke Shamballa and evoke response, and this because They [72] have Themselves developed some of the aspects of that type of mental understanding which is the hierarchical expression of the Universal Mind. The light and futile talk of certain writers and thinkers anent the cosmic consciousness, and their flippant use of such phrases as “tuning in with the Infinite” or “tapping the Universal Mind” serve only to show how very little is known in reality about the responses and the reactions of those of high initiate rank or of those on the highest levels of hierarchical life.
True capacity to invoke and evoke (within initiate ranks) is based upon a mysterious development—impossible before the time of the third initiation—of the esoteric sense. The active use of the esoteric sense in the occult training offered to aspirants, disciples and initiates of lesser degree produces certain changes within the brain, with corresponding changes within the buddhic vehicle; these changes enable one at will (after the third Initiation of Transfiguration) to contact the Being, Life, or the monadic POINT of contact with Whom he will be increasingly affiliated, or the Member of the Hierarchy Whom he may desire to consult. It does not involve the use of speech or words but is simply a technical method whereby an initiate within the Hierarchy or en rapport with Shamballa can make his presence felt and certain ideas can be presented by him. Upon this I will not further enlarge.
For average humanity, the development of the intuition is the lower correspondence to this type of esoteric sense employed by initiates of high degree—or this mode of perceptive intercourse, as it is sometimes called. Within the Ashrams, advanced disciples are taught how to discover within themselves and to use this new potency and thus develop the needed mechanism. They can know simultaneously both the demand and the answer or response which their invocation application has evoked. All disciples who [73] have taken the third initiation have the power to invoke and to be evoked, and hence this technique is not permitted to those of lower status. A highly developed discriminative faculty is here needed. It is in reality an advanced part of the technique whereby—in the earliest stages—the disciple is permitted to attract the attention of the Master. This he does through the very importunity of his desire; later, through the use of his acquired knowledge, he proceeds to what is called “the regulated nature of his appeal.” The appeal is then less regulated by desire and more u
nder the control of will.
I am not here dealing with invocation and evocation as it is carried on between Humanity and the Hierarchy. I gave much along this line when I made public the various Invocations whereby I have been attempting to substitute the invocative method for the selfish use of prayer and the limiting mode of the average meditation process. It is a slow process by means of which this method of intercourse must be learnt and mastered, and no textbook or information on the subject is of much use. Nor am I going to deal with the ordinary telepathy prevalent among men and natural to so many, as this has been dealt with earlier in this book. But at this point I should like to emphasise something which applies to every human being. When animal-man passed through the door of individualisation and became a human being he came possessed of an innate potency of sight; for aeons he has seen in the three worlds, and many have for several lives sought after the vision which stabilises the aspirant upon the Path. Through the door of initiation, having attained the mystical vision, each aspirant will become aware of that within himself which permits of a spiritual perception of such an expansive nature that he gets his first real and individual glimpse of the divine Plan; from that moment his entire life is altered. Later (and this [74] I cannot expect the student to understand; if he thinks he does, he is being misled by words), he will pass through the door of identification. This is a perfectly meaningless phrase, since its significance is most carefully guarded. Symbolically speaking and in order to preserve the concept of this door in the mind of humanity, true esoteric meetings are entered on the password. Only the WORD can enter through this door—this highest and widest of all doors. Once through that door and once eligible to the Council Chamber of the Great Lord, the Initiate will comprehend what is meant by “monadic impression.” It is not impression by a Monad (that meaningless term) upon the brain of a man who has constructed the antahkarana and passed the fourth initiation. It is an innate responsiveness to the Purpose of the Universal Mind of the One in Whom we live and move and have our being.
Telepathy and the Etheric Vehicle Page 7
