SAGITTARIUS full Moon
There are three phases in the group initiatory process which I am seeking to 'seed' through experimental work with groups such as this one. All of these phases require a certain degree of buddhic consciousness because it is only on the buddhic plane that man becomes fully group conscious and therefore able to participate in the work of Hierarchy as a member of the fourth or human Hierarchy.
The first phase of the work is the bringing into relationship of the energies of the atmic and the higher mental planes. This results in the release of Light Supernal in its creative aspect within the egoic field of the group and necessarily within the individual egoic field. This release may or may not be registered within the consciousness of the individual depending on a number of factors, but is nevertheless far-reaching in its results, making the soul a 'carrier' of the energy of synthesis.
The second phase of the work has to do with the relating of the energy of the monadic plane to the astral, and this via the thread of the antahkarana or channel that was opened up in the first phase. Necessarily it involves a wider group field, as our astral connections are extensive.
The third phase of the work must involve an even broader group process as it involves the relating of a thin strand of logoic or first plane energy through to the lowest or seventh plane. Once again this is accomplished through the channel built via the first two phases of the work, and has significant results upon the outer plane. Accompanying these outer results is the full registering of the three-fold process within the etheric brain. Together this series of initiatory processes enables the highest and the lowest to meet and is a result of the effect of the incoming Seventh Ray upon the Fourth or human Hierarchy during the Aquarian Age. (Group Initiation II,
The image I want you to have in mind is of three five-pointed stars forming one whole. The first links the lower five planes, the second the middle five and the third the higher five. The mid-point of each of these three ‘entities’ then comprise the three planes of the spiritual triad—atma buddhi and manas. Some appreciation of the way in which the triad works to bridge the monad and personality may be achieved through contemplating their relationship in this way. They are the “benign uniters”. (TCF, p.1204) One ‘star’ links the atmic and physical plane creating the causal body as its central ‘heart’. Another links the monadic and astral planes through its ashramic centre in buddhi, and the third links the logoic and mental planes creating the ‘atmic’ body as its mid-point.
The ‘strand’ of energy or antahkarana which links the highest and the lowest can only be successfully anchored in the case of the individual disciple or of the planet as a whole when these ‘stars’ or ‘fields of consciousness’ are operating as a unit. They are represented on the causal level by the three series of petals in the lotus. Their synthetic operation is expressed in the central jewel. The three stars are in essence the ‘Son’ or consciousness principle that links spirit and matter. They are the boddhisattva between the buddha of the human or planetary monad and the personality.
In order for your consciousness to be conditioned to assist in the final stage of the at-oning process between the highest and lowest planes I would like to draw your attention to that which exists outside the realms of consciousness altogether, or at least does so at this stage of evolution in time and space. You are aware that in the next solar system we will see the cooperation of three evolutions—human, deva and the mysterious “third evolution” (TCF, p.844) which is related to the planetary entity and those currently involutionary lives inappropriately aroused on the Moon chain which must be ‘bound back’ until their time for proper awakening has come. We might think of this third evolution as that which is not yet self conscious—it is occultly blind and dumb, capable only of movement. It has its counterpart in the worlds of spirit that lie beyond consciousness, just as it lies beneath consciousness. At individualisation there were three ‘groups’—those who incarnated fully, those who sent down a spark, and those who “refused to incarnate”. (TCF, p.700) The refusal to incarnate by some lives had karmic consequences but was also inevitable under Law because the forms in time and space were not ready to handle the inflowing energies of spirit.
We can see then that just as there are energies within the lower three planes that are not yet ready to be solarised and thus brought up in to consciousness as we know it, there are also energies within the higher three planes that are not yet ready to be brought down into consciousness. The lower energies are busy building more perfect forms; the higher energies are similarly occupied with the energies of planetary purpose. In a planetary sense Shamballa is the reservoir of the higher energies, while Humanity is the guardian of the lower. Planetary kundalini will one day rise ‘through’ the human kingdom, and while that time is far off it must be remembered that it is a continual process unfolding in time and space and that some circulation of these energies is always occurring.
The lower three worlds are the sheaths of the soul or Second Aspect. While the soul cannot be contacted directly below the third subplane of the mental plane, it can be experienced on lower levels by the degree of expression or unfoldment of the soul that is occurring through the personality vehicles. Prior to the Third Degree there will always be some imperfection in that expression because of unsolarised aspects of the personality which we collectively refer to as the ‘Dweller’. Similarly the monad cannot be experienced directly below the third subplane of the atmic, although its ‘presence’ can be experienced through the triadal sheaths which we collectively call the ‘Angel of the Presence’. In order for the Dweller and Angel to be fused together and thus allow for the unimpeded flow of energy from the highest into the lowest, an outside agent is required—outside the lower five worlds. This agency or energy cannot therefore be contacted through consciousness—even triadal consciousness. Its job is actually to ‘refuse’ to enter consciousness.
The Nirmanakayas on the atmic plane represent the planetary bridge between Hierarchy and Shamballa, just as the NGWS represent the bridge between Hierarchy and Humanity. It is via the NGWS that the energy of unconscious resistance within the three worlds of the planet can be met with its counterpart—the immoveable energy of planetary purpose contacted via the Nirmanakayas.
It is important to remember that no amount of determination, education, understanding, mediation or discussion can shift the lower energies of resistance. They are impervious to consciousness. Similarly no amount of meditation or contemplation can reach the higher energies directly. They are beyond the ‘ken’ of the soul. Humans who are conscious as souls (between the Second and Fourth Initiations) can at best serve as conduits or channels between the higher and lower energies which they are unable to control.
In every fall of identity from a higher state to a lower or more concentrated one there is that which falls, that which refuses to fall and the relating principle between the two. Another way of putting it is: that which identifies with the subject, that which identifies with the object and that which relates the two. The seer, the seen and the seeing—these are all functions of consciousness and represent the basic three-fold division of spirit, matter, soul. There is that which lies above them however, as well as that which lies beneath them. A singularity where seer, seeing and seen are one. This is very difficult to explain in the realm of consciousness because consciousness is dual. To get close to the idea, one could speak of animal and spiritual instinct which both involve ‘direct action’ without any intervening ‘self consciousness or analysis’. An impulse occurs and action results without ‘thought’. When the cosmic physical plane has been fully solarised or imbued with consciousness, then action on this lower plane will be automatically carried forward in direct response to the impulses of Shamballa, which in turn originate from higher cosmic planes. As the knee jerks in reflex to the striking of the doctor’s rubber mallet so life on the physical plane will one day respond to Shamballa.
One can consider this in the life of the disciple: A spiritual impulse arrives in consciousness—on the lower turn of the spiral from the soul or on a higher turn of the spiral from the monad, the One. Does it flow through into immediate and instinctual action? Or is it weighed and balanced within the consciousness? Does the disciple consider what the consequences of any action might be—to himself and others? You can see how this process progresses. The spiritual path begins through the development of self consciousness via individualisation. A ‘self’ is needed to reflect upon itself and its internal and external environment. A ‘self’ is needed to learn to master the impulsive instinctual activity of the lower self and begin to develop and express a more conscious loving and spiritual approach to living. Eventually this ‘self’—even the ‘higher self’—becomes an impediment to further development however, because of the very duality that is inherent in all consciousness. There is consequently a separation and a translation that occurs between monadic impulse and personality expression. This separation or ‘delay’ in transmission can only be eliminated by the abstraction of the intermediary, the soul—or in an earlier cycle, the personal identity.
At the present stage of evolution on the planet the aim is to relate the three ma