4. Destroy.
What is this destruction which the disciple and the initiate (under instruction from this final rule) is asked to bring about? What is he required to destroy? Why is this destruction ordered?
Let me start with a basic statement: Destruction or the power and the wish to destroy which is characteristic of the undeveloped man, of the average man and of the probationary disciple is based upon the following impelling influences:
1. Lack of self-control along some line.
2. Desire to attain one’s wishes by the removal of all obstacles.
3. Violent emotional reaction.
4. Revenge, hate, acquisitiveness and similar faults, based on lack of spiritual unfoldment.
5. The effort to remove hindrances within oneself, such as those implied in the rule for probationary disciples: Kill out desire.
6. The deliberate destruction of all that prevents contact with the soul.
7. The destroying of all links which hold the spiritual man in the three worlds.
These motives for destruction are all related to desire, to emotion and also to aspiration, implemented (towards the end of the cycle which leads to the treading of the Probationary Path) by the lower concrete mind. They cover a familiar case history and one which is well known to every sincere aspirant, or one which is realised for what they are at a lower level of life expression by the man who pays the penalties involved by this type of destruction. I feel no necessity to enlarge on this mode of destroying to students such as those who read this Treatise. This type of destruction is concerned mainly with form life in the three worlds, with individual aspiration and enterprise (from the lowest [306] groping physical desire up to the aspiration for conscious soul life), and with experiment and experience upon the three planes of ordinary human living.
But in this word “destroy” given (as an expressed command) for those who are members of the Hierarchy or who have moved or are moving from an affiliated relationship on the periphery of that Hierarchy toward the centre of activity and into close contact with some Ashram, the significance is very different.
The type of destruction here dealt with is never the result of desire; it is an effort of the spiritual will and is essentially an activity of the Spiritual Triad; it involves the carrying out of those measures which will hinder obstruction to God’s will; it is the furthering of those conditions which will destroy those who are attempting to prevent divine purpose from materialising as the Plan—for which the Hierarchy is responsible. Therefore, it is connected primarily with the relation of Shamballa to the Hierarchy, and not with the relation of the Hierarchy to Humanity. This is a formidable esoteric statement and its implications must be considered most carefully. This type of destruction has only a secondary relation to the destruction of form life as you know it. When steps are taken to implement divine purpose, the resultant effect may be the destroying of forms in the three worlds, but that is an effect and only a secondary destruction; something else has been destroyed on a higher level and outside the three worlds. This, in due time, may produce a form-reaction to which we may give the name of death. But the death of that form was not a primary objective and was not even considered, because it was not within the range of awareness of the destroyer.
The higher destruction which we are considering is related to the destruction of certain forms of consciousness which express themselves in great areas or extensive thoughtforms; these may have, in turn, conditioned human thinking. Perhaps the simplest illustration I can give you of this type of destruction would be concerned with the major ideologies which down the ages have conditioned or may [307] condition humanity. These ideologies produce potent effects in the three worlds. This type of destruction affects those civilisations which condition the human family for long periods of time, which concern climatic conditions that predispose the forms in the four kingdoms to certain characteristics in time and space, which produce effects in the great world religions, in world politics and all other “conditioning forms of thinking.” Does this convey much or little in connection with the concepts which I am attempting to make clear?
That which is destroyed, therefore, are certain group forms and these upon a large scale; this requires an exercise of the spiritual will to bring about, and does not require simply the withdrawing of the attention of the soul, the decision to vacate the form and the failure of the basic desire to perpetuate, which is what we imply when we speak of death in the three worlds. The lack of the will-to-live of which we so glibly speak has little relation, in reality, to the will itself; it refers only to its faint or distorted reflection in the three worlds; this is much more closely related to desire and aspiration than to pure will, as spiritually comprehended.
The Purpose of God (to use a familiar phrase) is that which implements the Plan. This purpose is the motivating life behind all that emanates from Shamballa and it is that which impulses all the activities of the Hierarchy; the task of the Hierarchy is to formulate the Plan for all forms of life in the three worlds and the four kingdoms in nature. This Plan, in time and space, is not in any way concerned with individual man or with the life of any microcosmic entity in any of the kingdoms of nature, but with the wholes, the cycles of time, with those vast plans of livingness which man calls history, with nations and races, with world religions and great political ideologies and with social organisations which produce permanent changes in types, constitutions, planetary areas and cyclic manifestations. It will therefore be obvious to you that from the standpoint of man’s little mind, these plans are well-nigh impossible to [308] grasp. From the standpoint of the vision of the initiate who has developed or is developing the wider grasp and who can see and think and vision (I care not what word you choose) in terms of the Eternal Now, the significance is clear; at times, the initiate creates and then anchors a germ of livingness; at times he builds that which can house his living idea with its conditioning qualities; at times, when these have served their purpose, he definitely and deliberately destroys. The reference is necessarily ever to form; with the initiate it is, however, to the “formless form” which is always the subjective aspect of the tangible world. It must be remembered that from the point of view of esotericism, all forms in the three worlds are tangible, in contradistinction to forms in the two higher worlds of the Spiritual Triad.
The destruction considered is that of the formless structure on which the grosser structure is built. Some understanding of this will come if you consider the relation of the four subplanes of the physical plane, the four etheric levels, and the three subplanes which we call the dense physical planes. These constitute our physical plane in its two aspects. This is only a reflection of the three planes of the three worlds and the four planes from the buddhic plane up to the logoic, which constitute the cosmic physical plane. The destruction considered by the initiate is connected with the subjective worlds of the four higher planes and the three worlds of human living, and of other forms of life such as the three subhuman kingdoms.
In the human family, death supervenes when the soul withdraws its consciousness thread and its life thread; this process of death is contained, however, entirely within the three worlds. The soul has its station on the higher levels of the mental plane, as well you know. In connection with the forms of expression to which I have referred above—cycles, civilisations, cultures, races, kingdoms in nature and so forth—their destruction is brought about from still higher sources than the three worlds in which they manifest. This destruction takes place under the direction of Shamballa as it evokes the will of the Hierarchy or some particular [309] Ashram or some member of the Hierarchy in order to produce a predetermined result in the three worlds in line with the purpose of God. It might be said (accurately to a certain esoteric extent) that the destruction brought about in obedience to this fourth word in Rule XIV is the destruction of some aspect of the plan as it has been functioning in the three worlds, and this under divine purpose and intent.
This destruction is
not outwardly so conclusive as is death—on the physical plane—of a man, though that is not essentially the rapidly consummated process as is usually surmised. The physical form may die and disappear, but an inner process of dying of the subtler bodies supervenes and the death process is not complete until the astral and mental bodies have disintegrated and the man stands free in his causal or soul body. So it is, on a much larger scale, with the death or destruction of phases of the divine Plan, engineered by the Hierarchy in conformity with the divine Purpose. There is an overlapping between the building process and the destroying process. Dying civilisations are present in their final forms whilst new civilisations are emerging; cycles come and go and in the going overlap; the same is also found to be true in the emerging and disappearing of rays and races. Death, in the last analysis and from the standpoint of the average human being, is simply disappearance from the physical plane—the plane of appearances.
The form of destruction we are considering however, is more concerned with the destruction of quality than with forms, though the disappearance of these qualities produces the death of the outer form. The withdrawing life of a great expression of the hierarchical plan absorbs the qualities and returns with them, as endowments, later in time and space and manifests anew through the medium of more adequate forms of expression. The soul, however, kills the forms in the three worlds; it is the life aspect (in this higher and more extensive type of destruction) which destroys the innate quality and consequently the form of a civilisation, the type of an ideology and the character of a race or nation, [310] preserving only the essentials but discarding the distortions.
This fourth word is closely related to the fourth initiation in which the causal body or soul vehicle on its own plane is destroyed—that beautiful, intangible, qualitative Identity which has motivated and implemented the man in the three worlds. Does this instance somewhat clarify the difficulty of this subject with which we are concerned? Ponder on this as an illustration of this form of destruction, and seek better understanding.
This higher form of destruction does not manifest under the activity or the non-activity of the Law of Attraction, as does the death which the soul brings about. It is definitely under the Law of Synthesis, a law of the monadic sphere of life, and one therefore most difficult for you to comprehend; it emanates from a point outside the five worlds of human and superhuman evolution, just as the destruction of form in the three worlds emanates from the soul functioning outside the three worlds of the lower, concrete mind, the astral world and the physical plane. This statement again may aid you in understanding.
If this is so, it will be apparent to you that only initiates who have taken the fifth initiation and higher initiations can wield effectively this particular form of death—for monadic potency only becomes available after the third initiation, and its first successful use is the destruction of the causal body of the initiate. It is the reward of Transfiguration.
In connection with the use by the initiate of what we might call pure will, it should be remembered that this pure will works into manifestation through one or other of the three aspects of the Spiritual Triad. This activity is determined by the major ray upon which the initiate finds himself, from the angle of his monadic ray. Every spiritual man is upon one or another of the three major rays, for the minor four rays of attribute are all eventually absorbed into the third Ray of Active Intelligence.
If the initiate is upon the first ray, and therefore working in the Department of the Manu, he will use and express [311] the innate will aspect through the atmic nature or through the highest aspect of the Spiritual Triad, to which we give the inadequate name of “divine Will.” Students are apt to forget that the Spiritual Triad, related as it is to the Monad in much the same way as the threefold personality is related to the soul, expresses the three major aspects of Shamballic energy, which three are all of them expressions of the will of the planetary Logos and His essential Purpose. If the initiate is on the second ray, and therefore is working in the Department of the Christ, he will use the will through the medium of buddhi, the second aspect of the Spiritual Triad. If he is on the third ray and in the Department of the Mahachohan, the Lord of Civilisation, he will work through the higher mind, the lowest aspect of the Spiritual Triad. Forget not, however, that none of these aspects can be regarded as higher or lower, for all are equally divine. Understanding of these ideas may come if, for instance, you realise that the expression of buddhi, or of the intuition, in the consciousness of the spiritual man will lead to the use of the will in working out the purposes of Shamballa in the field of religions, of education, and of salvaging or saving the life aspect in all forms in the three worlds, but it will have no relation to the individual and personal problems of the man himself. If the expression is that of the higher mind, the use of the will will be in connection with civilisations and cultures for which the third department is responsible, and there will be the carrying out of the will of God in the large and general plans. If it is the will as it expresses itself through the atmic aspect of the Triad, it will function in relation to races, nations, and the kingdoms in nature, and to great planetary arrangements at present unknown to man. The synthesis of this picture will be apparent if carefully studied.
At the same time it must be borne in mind that the destroying aspect of this pure will, expressing through the Monad, implements the purpose of Shamballa and is one of the major manifestations of the Love nature of the One in Whom we live and move and have our being; it is also [312] the guarantee of our ultimate and inevitable attainment, perfection, illumination and divine consummation.
This destruction wrought by the initiate is preparatory to his responsiveness to the fifth word which he receives at the fifth initiation and to which we give the inadequate name: Resurrect.
Prior to considering that word, I would like to point out that these five words have a clear reference to each of the five initiations; they give the initiate the keynote to the work which he must carry forward between the various initiatory processes. The work indicated has nothing whatever to do with the training and the discipline to which he will (needless to say) subject his personality; they are related instead to the work which he has to render. This work concerns what I might call certain essential realities connected with the purpose of Shamballa and with his ability to react or respond to the will of the Monad. As you know, this ability does not become an established fact and functioning realisation until after the third initiation; nevertheless, the preparatory sensitivity (if I may use this word is this connection) is slowly developing and paralleling the two other activities—Destroy and Resurrect—to which he is pledged:
1. The disciplining of his lower nature so that the unfolding initiate-consciousness may find no hindrances and obstacles.
2. Service to the Plan, under hierarchical impression.
3. The development of monadic sensitivity.
It might be of interest at this point if, in view of this third development—responsiveness to pure will—we considered these five words in relation to the five initiations with which you are all so theoretically familiar.
The word Know, in relation to the initiate-consciousness, concerns the certainty of the initiate, and his profound conviction of the fact of the Christ in the hearts it is at the same time coupled with a reaction which emanates from the sacrifice petals in the egoic lotus—those petals which are composed of the will quality of the Monad and relate the soul to the emanating Monad. The first faint tremor of the [313] impact of monadic “destiny” (I know not how else to express this concept) makes itself felt, but is registered only by the soul of the initiate and on the level of soul consciousness; it is never registered by the man on the physical plane who is taking the first initiation; his brain cannot respond to this high vibration. Theoretically, and as a result of the teaching of the Ageless Wisdom, the spiritual man (in incarnation) has known that he is essentially the indwelling Christ, and the attainment of the Christ consciousness has be
en and will be his goal; the knowledge here referred to concerns something higher still—the Self-identification of the soul on its own plane and the Self-recognition which relates that Self to the enveloping whole, the Monad. If I might word it symbolically, I would say that the soul, the Christ (after the first initiation), knows that the inevitable processes of Christ-expression on Earth have been started and that the attainment of “the full-grown man in Christ” cannot be arrested. The centre of interest which has hitherto been directed to bringing this about now shifts and the soul on its own plane (not in the reflection of its consciousness on Earth) becomes determined to “go to the Father” or to demonstrate the highest aspect of divinity, the will aspect.
There are in the Gospel story four recorded moments in the life of the Christ wherein this process of development within His consciousness, this monadic centralisation (I know not what other word to use, for we have not yet developed the terminology of the monad, the will aspect) begins to demonstrate and can be traced in a definitely unfolding process. In the past I have incidentally referred to these points, but I would like to gather all four of them together here for your illumination.
1. His statement to His parents in the Temple, “Wist ye not that I must be about My Father’s business?” I would have you note that:
The Rays and the Initiations Page 34