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| Discipleship in the New Age II - Teachings on Initiation - Part VII |
| Points of Revelation It must not be forgotten that all that is here communicated is strictly in relation to initiation. The revelations accorded (of which three have already been indicated) concern the initiate and his work as it is impulsed from the moment [346] that an initiation has been passed. Life for all men everywhere is full of revelation, recognized or unrecognized; it might be said that there is little else, though the majority of them are of small importance except in their combined sequence. They might rather be regarded as creating or constituting a "field of revelation" or an area of consciousness wherein five major points of revelation will some day be seen, grasped and understood; they are the substance which has within it that living something which is invocative of light: it is that material substratum which is capable of evoking that "lighted response" which the initiate demonstrates when he himself has learnt to generate the five points of revelation. These five points (which I shall indicate) must not be confused with the five initiations. They are indeed related to them, but the right order in itself constitutes a revelation, and none of them can be specifically applied by you to any particular initiation. In fact, it might be said that all five of them apply to each initiation, giving - as the initiate can receive and bear it - five aspects of divine activity; these are in the nature of five modes or techniques of the future work to be done by the initiate between initiations. The quotation from the Old Commentary as given on page 308 can be regarded as a key to the entire technique. It is, however, a technique which is formulated by the initiate himself and is not one imposed upon him within an Ashram or by the watching Master. All these points of revelation also concern the techniques of creation, and indicate to the Master what will be the nature of the creative work with which he - under law, according to ray, and in relation to one of the seven Paths - will eventually work. The entire theme is too complex for anything more than hinted concepts at this time. The general theme has been covered by me to date under four groups of thoughts or four groups of presented ideas. Even though I realize that I am repeating what has been earlier given, I must - for the sake of clarity - call your attention to them anew:
You can see, therefore, how definitely all the above processes involve a planned creative activity. These ideas are not those, however, which can be used by the uninitiated aspirant. The use, through understanding, of these techniques is confined entirely to creative work, carried on in accordance with the Purpose of Shamballa and not in accordance with the hierarchical Plan. The above various stages of the fourfold process mark eventually the recognition by the Master of divine Purpose; it is also shown how that purpose is revealed in five stages, requiring in addition two final revelations of major importance. One of the lines of thinking which it is most necessary to impress on advancing and advanced disciples is that of "initiated thinking." This means thought carried forward on purely abstract levels, and embodying, therefore, thought which is free from soul conditioning or from the crystallizations [348] of the lower mind. It is essentially triadal thinking and is only registered by the brain when the antahkarana is somewhat constructed and there is some direct communication from the Spiritual Triad to the brain of the personality. I am emphasizing this point here because the fourth point of revelation concerns the sudden recognition by the initiate of the potency of Purpose, as it is expressed in creation, plus a paralleling recognition that creativity is - for the Master - the expression of all for which he has been trained; it is at the same time the lowest of the three possible recognitions anent divine Purpose. The others have nothing to do with creation within the planetary ring-pass-not, but concern the implementing factors of the divine thinking. I know not how else to express these deep and abstruse realities - abstruse because the adequate mechanism for their comprehension has not yet been created by the disciple. We might therefore word this fourth point of revelation as follows: Purpose itself is but an energy, released within the confines of the Council Chamber; there it must take shape. Behind it looms that which has brought it into being. I would ask you to ponder deeply upon this section which we have called the Points of Revelation; they are aspects of the training given to the initiate. They are also - on a higher turn of the spiral - the esoteric correspondence or higher meaning of the words: "As a man thinketh in his heart, so is he." In the case of the initiate however, the heart is only one of the conditioning points of contact through which the "advancing point of light" can come. It is perhaps a somewhat new thought to you as aspiring occult students that there is a major revelation - something entirely new and unforeseen - which is inherent in the situation when a candidate for initiation stands before the Initiator. A consideration of the three points of revelation already given may show you how deep may be the present mystery where each of these points is concerned. The mystery of the eye and its relation to light (esoterically understood) is very great, and as yet no student, no matter how diligent, knows anything about it. For instance, brother of mine, when the [349] third eye, the inner eye, and the Monad are brought into direct alignment with "the Eye of God Himself," so that what the planetary Logos sees can be partially (at least) revealed to the initiate, who can tell what that revelation will bring of results and enlightenment? When the true nature of the will is comprehended and the self-will of the personality (of a very high order, necessarily), the will of the soul (as demonstrated by the activity of the highest tier or circle of the egoic petals), atma, expressing itself as the spiritual will, and Sanat Kumara are also brought, through initiation, into direct alignment, who, again, can predict what the revelation will be? When, again (as hinted on page 313), the myriad thought-forms of the concrete or lower mind are seen as illusion, and the lower mind, the knowledge petals of the egoic lotus, the abstract mind and buddhi or pure reason are all brought into alignment with the Lords of Karma in a direct relationship and as signifying the ending of karma in the three worlds, who can foretell the nature of the ensuing revelation? It is alignment that holds the clue or the key to all these deeply spiritual events. It is these ideas which must arise as the true occult student faces up to the recognition of opportunity and prepares definitely and consciously for revelation. It will be apparent to you that the revelations with which I am dealing take place as a result or a consequence of standing before the One Initiator, and only when the initiate is presented by the Christ. The earlier initiations may have their corresponding revelations, under the great Law of Analogy, but they are themselves of a very high type of illusion; they have the quality of illusion and require the recognition (by the initiate) that they simply veil an ultimate possibility for which he must work and wait. |
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