Here again we come up against the fact that the Science of Invocation and Evocation, with which this Rule fundamentally deals, is primarily a great and scientific activity of which modern humanity knows practically nothing, but which is related to thought power and to thoughtform building. Only initiates of the highest degree—such as the three Great Lords—have the right to invoke alone and unaccompanied by any protective agency, such as a group, and the reason for that is that They Themselves are members of the Council at Shamballa and are individually Registrants of the Purpose. The annual appearance of the Lord Buddha is the outer demonstration or symbol of the emergence of this Science of Invocation and Evocation in the waking consciousness of humanity. Prayer is the dim, faint and inadequate expression of this; affirmation of divinity in order to gain material well-being is a distortion of this truth. This needs to be remembered. The true significance of this [71] emerging science is that, in the early or first stages, it embodies the seed concept of the new world religion.
In the great invocations which I have given out, the first one (“The Externalisation of the Hierarchy,” Page v) (“Let the Forces of Light bring illumination to mankind...”) was an effort on my part to put into words the invocative cry of mankind and of all men and women of goodwill throughout the world. Its success was indicative of the strength of that goodwill. The second (“The Externalisation of the Hierarchy,” Page v) (“Let the Lords of Liberation issue forth...”) can, in reality, only be used with any measure or hope of success by aspirants, disciples and initiates, and hence was not nearly so popular with the general public, though in reality much more powerful and potentially effective. It was essential, however, that a fusion of the two groups should take place before the invocative cry of humanity as a whole could be powerful and effective in evoking response.
Prior to taking up the study, phrase by phrase, of Rule III, I would call your attention to the relation between this Rule and the earlier one given to applicants. The applicant sends out his cry—across the desert, over all the seas and through the fires. His entire personality, integrated and oriented, is focussed at a point of tension; then he utters his cry (symbolic of a voiceless expression) and this cry beats against the door which separates him from the soul, in the first instance, and from the Hierarchy, in the second. The door is only a symbol of separation; it divides one place from another location, one sphere of activity from another, and one state of consciousness from another. It fosters in the aspirant a sense of duality. It is a word descriptive of the mystic attitude. This attitude embraces the concepts of here and there, of soul and body, of God and man, of Hierarchy and humanity. But Rule III, as voiced for initiates, demonstrates that this mystical realisation finally goes; the sense of separation disappears, and the door is left behind.
1. Dual the moving forward. The Door is left behind. That is a happening of the past.
[72] The first point which should be noted is that we have here the definition of an initiate. He is one who, in his two-fold nature (soul and personality), moves forward. No longer is his point of tension that of the personality. He has fused and blended two divine aspects in himself, and they now constitute one integrated unit. This fusion produces its own point of tension. He has moved forward through the door. A point of tension again ensues in which a Word goes forth in response to the invocative cry of the new initiate. A Word is returned to him: Accepted as a group. Then he, with the group of which he is now a recognised part, moves forward. For the initiate (as I have earlier pointed out) the past is left behind: “Let there be no recollection”; the present embodies a point of tension; the future indicates a moving forward from that point of tension as a result of its effective action. The door closes behind the initiate, who is now an accepted member of his group, and as the Old Commentary puts it, “its sound in closing informs the watching world that the initiate has passed into a secret place and that to reach him in the real sense they too must pass that door.” This conveys the thought of individual self-initiation, to which all must be subjected, and indicates also the loneliness of the initiate as he moves forward. He does not yet understand all that his group as a whole grasps; he is himself not understood by those on the other side of the door. He has sensed for some time the group with which he is now affiliated, and is becoming increasingly aware of their spiritual impersonality, which seems to him to be almost a form of aloofness and which in no way feeds in him those elements which are of a personality nature; he therefore suffers. Those left behind as a part of his old life in no way comprehend his basic (even if undeveloped) impersonality. This attitude of theirs evokes in him, when sensed, a resentment and a criticism which he realises is not right but which at this stage he seems unable to avoid, whilst those he criticises endeavour to tear him down or (at the least) to make him feel despised and uncomfortable.
In the early stages he takes refuge from those left [73] behind by withdrawing himself and by much unnecessary and almost obtrusive silence. He learns to penetrate into the consciousness of his new group by strenuously endeavouring to develop their capacity for spiritual impersonality. He knows it is something which he must achieve and—as he achieves it—he discovers that this impersonality is not based on indifference or upon preoccupation, as he had thought, but upon a deep understanding, upon a dynamic focus on world service, upon a sense of proportion and upon a detachment which makes true help possible. Thus the door and the past are left behind. St. Paul attempted to express this idea when he said: “Forgetting the things which are behind, press forward towards the prize of your high calling in Christ.” I would ask your attention to the word “calling.”
2. Let the cry of invocation issue forth from the deep centre of the group’s clear cold light.
We are not here dealing with the light in the head or with soul light as it is perceived by the attuned and aligned personality. That too is left behind, and the initiate is aware of the light of the Ashram and the all-including light of the Hierarchy. These are two aspects of soul light which the individual light in the head has revealed. That soul light which the initiate has been aware of from the first moment of soul contact, and at rapidly decreasing intervals, is created by the fusion of the light of the soul with the light of substance itself, and is the inevitable and automatic consequence of the purification of the three vehicles and of creative meditation. We are told in the world Scriptures that “in that light shall we see Light”; and it is to this other Light that I now refer—a light which is only to be perceived when the door is shut behind the initiate. That light is itself composed of the light of buddhi and the light of atma, and these are (to interpret these Sanskrit terms esoterically) the light of the pure reason, which is the sublimation of the intellect, and the light of the spiritual will, which is the revelation of the enfolding purpose. The first [74] is focussed in the Ashram, and the second in the Hierarchy as a whole, and both of them are the expression of the activity of the Spiritual Triad.
Let me make myself clearly understood, if possible. You have, therefore, three great lights, all of them focussed upon the mental plane, for beyond that plane the symbolism of light is not used; divinity is known as life, where the Monad and its expression, the Spiritual Triad, are concerned. All the lights are finally focussed upon the mental plane:
1. The blended light of soul and personality.
2. The light of the egoic group which, when forming a recognised group in the consciousness of the illumined initiate, is called an Ashram, embodying the light of buddhi or pure reason.
3. The light of the Hierarchy as a centre of radiance in the planetary body and embodying the light which understanding of the plan and cooperation with that plan produce, and which comes from identification—upon mental levels—with the spiritual will.
All these three aspects of light can be described as:
1. The light which is thrown upward. This is the lesser light, from the angle of the Monad.
2. The light which the Spiritual Triad reflects upon the mental
plane.
3. The focussed light which is produced by the meeting of the two lights, the higher and the lower.
These are the higher correspondence of the blazing forth of the light in the head, when the light of the personality and the light of the soul make contact.
Beyond the mental plane, the initiatory impulse or emphasis is upon the life aspect, upon dynamic energy, and upon the cause of manifestation, and this incentive to progress is not based on revelation, which is ever incident to or related to the significance of light. Light and revelation are cause and effect. The coming revelation for which all men wait, and which will come when world adjustment has [75] reached an already determined point, is concerned with the impartation to the human consciousness of the meaning and purpose of life; this will take place in a gradually unfolding series of spiritual events. I cannot and must not put these truths more clearly, even if the necessary words were available to express what is not as yet even dimly sensed by disciples of the first and second degrees of initiation. What will come through that series of spiritual happenings and their inevitable reaction upon the whole body of humanity is in no way related to consciousness, to revelation or to light. There will come to humanity at some moment still a long way ahead a period of realisation, constituting both a point of crisis and a point of tension. That realisation will summarise, in effective conditioning consciousness, all that the quality of sensitivity has conveyed to mankind throughout the ages. It is the consummation of the activity of the Christ-consciousness, and is the state referred to when it is said of the Christ: “He shall see of the travail of his soul and be satisfied.” At the crisis of that revelation, at its highest point of tension, humanity as with one voice will say: “Behold! All things are become new.” This is the apotheosis of vision and the prelude to an unfoldment in the general massed human consciousness (from that point in time slowly brought about) of certain powers and capacities of which the race is today totally unaware. The immediate revelation ahead will be only the first step towards this distant related point, and its significance will not be apparent to the present generation, or even to the next; it will, however, be steadily though gradually appreciated as the new world religion with its emphasis upon the invocation of energies and the evocation of “life more abundantly” is developed and has its inevitable effect. Students would do well to bear in mind that the impact of energies upon forms produces results which are dependent upon the quality of the forms receiving the impression. This is a statement of occult law.
One of the purposes lying behind the present holocaust (World War II) has been the necessity for the [76] destruction of inadequate forms. This destruction could have been brought about by an act of God, such as a great natural catastrophe or a universal epidemic, and such had been the original intention. Humanity was, however, swept by forces that carried in themselves the seeds of destruction, and there was that in humanity which responded to those forces. Therefore the Law of destruction was permitted to work through humanity itself, and men are now destroying the forms through which many masses of men are functioning. This is both a good and a bad thing, viewed from the evolutionary angle. It is nevertheless a fact which cannot be gainsaid, and the problem, therefore, confronting the Custodians of the Will, working through the Custodians of the Plan, is to bring good out of the evil which man has wrought, and thus gear events to the larger issues.
That is one of the objectives before the Hierarchy at this time (written April, 1943) as it prepares for participation in the May and June Full Moons. Can the forces be so organised and the energies so distributed that the full measure of good may be evoked from humanity by the invocation sounded forth by Shamballa? Can this evocation of a new cycle of spiritual contact and of liberation be brought about by the invocation of the men and women of good-will? Can the will-to-good of the spiritual Forces and the goodwill of humanity be brought together and produce those conditions in which the new world order may function? These are the important questions which the Hierarchy is attempting to solve.
It must be remembered that the Science of Invocation and Evocation is a reciprocal effort. Humanity could not be invocative were it not that the Spiritual Hierarchy (and by that term I include both Shamballa and the planetary Hierarchy) is evoking the spirit of man. The invocative cry of humanity is evoked by the invocation or Sound of the spiritual hierarchies. Man’s responsibility, however, is to invoke at this time the Lords of Liberation and the Spirit of Peace. These are the Beings which have the power to raise humanity, once the race of men has assumed the right [77] attitude. They correspond to the group, in the third degree of Masonry, who raise the Master. Their response to the cry of mankind is largely, but not wholly, dependent upon the quality of that cry.
I wonder if I could make the problem of invocation clearer to you if I were to suggest that the words, “issue forth from the deep centre of the group’s clear cold light,” have a meaning both for the individual initiate and for all groups of disciples and all Ashrams? The use of the words, “clear cold light,” is deeply symbolical. The clarity of that light indicates the function of the soul, as its great light enables the initiate to see light. The coldness of that light refers to the light of substance, which cannot be warmed into a glow by desire or by the heat of passion, but is now and at last only responsive to the light of the soul. It is therefore cold to all that limits and hinders, and this state of personality consciousness has to be realised at the very centre of man’s being; there the clear light of the soul and the cold light of the personality are united in the deepest conscious point of the disciple’s nature, at the extreme point of withdrawal (for which all concentration exercises and meditation processes have been a scientific preparation). Then, through the produced tension, the invocative cry can go forth with power and effectiveness. The same is true of the disciple’s group or of any group of true and selfless aspirants. There can come a moment in the life of the group when the blended cold light of the contributing personalities and the clear light of their souls can so function that united invocative cry will evoke a response. That cry will ever be concerned with the selfless service of the group—a service which, under the Plan, they are seeking to render to humanity.
As we continue our study of Rule III, I am myself struck with the appositeness of its words in connection with this particular historical cycle and in relation to the truths which are slowly taking form in the consciousness of humanity. New truths (and by that I mean truths which are new to the most advanced thinkers and which are only [78] dimly sensed by the most advanced esotericist) are hovering on the horizon of the human mind. The ground is being prepared for the sowing of this new seed and the stage set for the emergence of new Actors in the great drama of the unfolding revelation of Deity.
Certain great concepts are firmly grasped by man. Certain great hopes are taking form and will become the pattern of man’s living. Certain great speculations will become experimental theories and later prove demonstrated facts. Behind all this, two things are happening: Men are being stimulated and brought to that point of necessary tension which (as a result of a crisis) must precede a great moving forward upon the Path of Evolution. Secondly, a process of reorientation is going on which will eventually enable the mass of men to present a united front upon views hitherto regarded as the vague visions of intelligent and optimistic dreamers. A great stirring and moving is going on. The world of men is seething in response to the inflow of spiritual energy. This energy has been evoked by the unrealised and inaudible cry of humanity itself. Humanity has become—for the first time in its history—spiritually invocative.
Let us now consider briefly the nature of that which is being evoked, and thus gain an insight into the interrelation which exists between the three great planetary centres: The human centre, the hierarchical centre, and Shamballa. Each of these is evocative to the one functioning at a slower or lesser speed (if I might use such inappropriate terms) and invocative to the one above it—again using a form of words wh
ich is misleading in the extreme; there is no higher or lower and no greater or lesser in our universe of reality. There is only the interpenetration of substances which are all basically expressions of matter, and their vitalisation and organisation into forms of expression of the unknown Real. This essential Reality, we call spirit or life.
As a result of the interplay of these two, humanity eventually appears in time and space. Humanity is the result of all sub-human forms of expression and experience and of the activity of superhuman Beings. These superhuman [79] Beings are the product of past evolutionary systems and are in Themselves the sum total of the great Divine Sacrifice as it focusses itself in our planetary life. Having passed through all previous phases of existence and perfected the consciousness aspect in Themselves through human experiences, They have transcended all that men can know and all states of consciousness with which he is or may be in the future familiar, and are now expressing a phase of divinity of which he can know naught. They LIVE. They are energy itself, and in Their totality They form the “bright centre lying far ahead.”
3. Let it evoke response from the bright centre, lying far ahead.
To this centre we give the name Shamballa, the component letters of which are numerically: S.H.A.M.B.A.L.L.A. or 1.8.1.4.2.1.3.3.1. This word equals the number 24 which in its turn equals 6. I would call your attention to the fact that the word has in it nine letters, and—as you know—nine is the number of initiation. The goal of all the initiatory process is to admit mankind into realisation of and identification with the will or purpose of Deity. The number 6 is the number of form or of manifestation, which is the agent or medium through which this realisation comes and by which the consciousness is unfolded so that it can become the foundation of the higher process which is instituted at the third initiation. That initiation is closely related to the third major centre, Shamballa; it is the third, from the angle of man’s perception and understanding, but the first from the angle of Deity Itself. Again, 6 being the number of the sixth ray, it is therefore the number of idealism and of that driving force which makes mankind move forward upon the path and in response to the vision and press upward towards the light. It is in reality devotion to an unseen goal, ever on ahead, and an unswerving recognition of the objective. Like all other divine qualities, it has its material counterpart, and that is why 666 is regarded as the number of the Beast or of materialism, the number of the [80] dominance of the three worlds prior to the process of reorientation and the expression of developed idealism and purpose. The third aspect expresses itself through pure materialism, and hence the three sixes. In an ancient book on numbers the initiate is defined as “the one who has experienced and expressed 666 and found it naught; who has dropped the 6 and become the 66, and thus has found himself upon the WAY; later, again, he drops the 6 and becomes the perfected 6—form, the instrument and expression of spirit.”
The Rays and the Initiations Page 9