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144-148

[144] REVELATION,

[145] RING-PASS-NOT,

[146] SANAT KUMARA,

[147] THE SANNYASIN,

[148] SCHOOLS OF OCCULTISM,

[144]

REVELATION

(1) Right through the later periods of the cycle of incarnation wherein the man is juggling with the pairs of opposites, and through discrimination is becoming aware of reality and unreality, there is growing up in his mind a realisation that he himself is an immortal Existence, an eternal God, and a [Page 343] portion of Infinity. Ever the link between the man on the physical plane and this inner Ruler becomes clearer until the great revelation is made. Then comes a moment in his existence when the man stands consciously face to face with his real Self and knows himself to be that Self in reality and not just theoretically; he becomes aware of the God within, not through the sense of hearing, or through attention to the inner voice directing and controlling, and called the "voice of conscience". This time the recognition is through sight and direct vision. He now responds not only to that which is heard, but also to that which he sees. (1 - 113).

(2) Much of the true revelation since the time of Christ has come to the world along the line of science. . . The revelations of science, when basic and fundamental, are as divine as those of religion, but both have been prostituted to meet human demand. The era is close at hand when science will bend every effort to heal humanity's sores, and build a better and happier world.

The revelations of science, though focussed often through one man or woman, are more specifically the result of group endeavour and of trained group activity, than are the revelations of religion, so called. Revelation therefore, comes in two ways:

1. Through the effort, aspiration and achievement of one man who is so close to the Hierarchy, and so imbued with conscious divinity that he can receive the message direct from the central divine Source. He has joined the ranks of the Great Intuitives and works freely in the world of divine Ideas. He knows His mission clearly; He chooses His sphere of activity with deliberation, and isolates the truth or truths which He deems appropriate to the need of time. He comes forth as a Messenger of the Most High, leads a dramatic and arresting life of service and symbolises in His life-events certain basic truths which have already been revealed, but which He pictorially re-enacts . . .

2. Through the effort of a group of seekers, such as the scientific investigators in every country, who together are searching for light on the problems of manifestation, or for some means to alleviate human suffering, a revelation comes. The effort of such a group often lifts upon the wings of its unrealised aspiration some one man who can then penetrate into the world of divine Ideas, and there find the longed for cure or key, and thus he intuitively discovers a long sought secret. The discovery, when of the first rank, is as much a revelation as the truths presented by the World Teachers. Who shall say that the statement that God is Love, is of more value than the statement that All is Energy? [Page 344]

The route which the revelation then follows, is the same in both cases, and illusion overtakes both forms of revelation, but - and here is a point upon which I would ask you to reflect - there is a little less illusion gathered around the revelations of what humanity calls the more definitely spiritual truths. One reason lies in the fact that the last great spiritual revelation, given by the Christ, was given two thousand years ago, and the development of man's mind, and his responsiveness to truth, has grown greatly since that time. Again, the revelations of science are largely the result of group tension, eventually focussed in one intuitive recipient, and the revelation is thereby protected. (10 - 187/9).

(3) From light to light we pass, from revelation to revelation, until we pass out of the realm of light into the realm of life which is, as yet to us, pure darkness.

It will be obvious to you, that this increasing light brings with it a constantly developing series of revelations which, like all else in the world of human experience, unfolds before the eyes first of all the world of forms, then the world of ideals, then the nature of the soul, of ideas and of divinity. I am choosing but a few of the words which embody the revelation and are symbolic of its character. But all these revelations constitute one great unified revelation, which is slowly unfolding before the eyes of humanity. The light of the personal lower self reveals to the man the world of form, of matter, of instinct, of desire and of mind; the light of the soul reveals the nature of the relation of these forms of life to the world of the formless, and of the conflict between the real and the unreal. The light of the intuition unfolds before the vision of the soul within the personality, the nature of God and the unity of the Whole. The restlessness of material desire, seeking its satisfaction in the three worlds, eventually gives place to aspiration towards soul contact and soul life. This in its turn is recognised as a step towards those great fundamental experiences to which we give the names of the five major initiations. These reveal to man the hitherto unrealised fact of his non-separateness, and of the relation of his individual will to the divine will. (10 - 205/6).

(4) The Mystery of the Ages is on the verge of revelation, and through the revelation of the soul, that mystery which it veils will stand revealed. The scriptures of the world, we know, have ever prophesied that at the end of the age we shall see the revelation of that which is secret, and the emergence into the light of day of that which has hitherto been concealed and veiled. This, our present cycle, is the end of the age, and the next two hundred years will see the abolition of death, as we now understand that [Page 345] great transition, and the establishing of the fact of the soul's existence. The soul will be known as an entity, as the motivating impulse, and the spiritual centre back of all manifested forms. (14 - 96).

(5) The whole system of occult or esoteric revelation is based on this wonderful doctrine of interdependence, of a planned and arranged conscious linking, and of the transmission of energy from one aspect of divine manifestation to another; everywhere and through everything is circulation, transmission and modes of passing energy from one form to another form, and always through an appropriate mechanism. (17 - 615).

(6) The purpose underlying revelation . . . Behind all the successive revelations of divinity down the ages, is to be found one significant purpose; all of them are, and will prove themselves to be, aspects of the Great Revelation. It is through the processes of revelation that divinity is slowly dawning upon the human consciousness. (18 - 241).

(7) The objective of the evolutionary process to which all lives on our planet have to submit, has been to develop this sensitivity which will make revelation possible, and it might be said that (from one definite angle), the goal of all experience has been revelation - each revelation "carrying the initiate closer to the Heart of the Sun wherein all things are known and felt, and through which all forms, all beings and all things can be bathed in love". Ponder on these words, for the microcosmic correspondence to the macrocosmic fact is full of teaching value. See to it that "each lesson learned each day, each revelation grasped and understood, makes your heart full of love, and enables you to love your fellowmen with ardent, fiery warmth." (18 - 727/8).

(8) There have been many revelations of divine purpose down the ages, each of which uniquely altered the point of view and the pattern of living for men everywhere. (13 - 543).

(9) Once the initiate has penetrated to the point where revelation becomes possible, he automatically attains the needed fixation, concentration, poise, polarisation and focus which will enable him to translate what has been revealed to him in symbols which will convey significance to the intelligentsia with whom all initiates principally work. (6 - 312).

(1) Revelation seldom breaks in all its completed beauty into the consciousness of the disciple; it is a gradual and steadily unfolding process. (6 - 321).

(11) Revelation is not only the prerogative and reward of the attaining initiate, but it is increasingly taking on new forms and fresh outline for the Masters Who have attained. (6 - 351).

[Page 346]

(12) A CATECHISM:

What dost thou see, O disciple on the Path?

Naught but myself, O Master of my life.

Look closer at thyself and speak again. What seest thou?

A point of light which waxes and which wanes and makes the darkness darker.

Look with intense desire towards the dark and, when the light shines forth, grasp opportunity. What now appears!

A horrid sight, O Master of my life. I like it not. It is not true. I am not this or that. This evil selfish thing, it is not me. I am not this.

Turn on the light with will and power and fierce desire, and then recount the vision that may come. What seest thou?

Beyond the dark, revealed to me by means of light, I see a radiant form which beckons me. What is this Being, standing gracious in the dark and in the light? Is it and can it be myself?

What dawns upon thy sight as thou standest on the Way, O worn and tired disciple, yet triumphant in the light?

A radiant shining form which is my Self, my soul. A dark and sombre figure, yet old and wise, experienced and sad. This is my self, my lower self, my ancient tired appearance upon the ways of earth. These two stand face to face and in between, the burning ground . . . They move and merge . . . The Path comes to an end. The Way stretches before. Sight is attained, and in the light reality appears.

What canst thou now reveal, O Server on the Way?

Revelation comes through me, O Lord of Life. I see it not.

Why canst thou see it not? What hinders apprehension?

Naught hinders me. I seek not sight for I have seen. My task is revelation. I seek naught for myself.

What comes thy way for revelation? What hast thou to reveal?

Only that which has for aeons long existed, and has for aye been here. The Oneness of the Presence; the area of love; the living, loving, wise, inclusive One, enfolding all, and being all, and leaving naught outside.

To whom must come this revelation, O Server of the world of living things?

To all enfolded in the living, loving Presence; to those who all unknown to them maintain that Presence, and for ever shall endure - as doth that Presence.

And who are those who live within that Presence but know it not?

They are myself and thou, and still they are myself and still are all I [Page 347] meet. It is the one in every form who think mayhap that form is all; who living thus in time and space, see not the light of life within the form, who hide within, behind the veils, between the four and five (the four kingdoms in nature and the Kingdom of God. A.A.B.) and see naught else. To them I must reveal the truth.

How will you do this hardest of all tasks, O triumphing disciple?

By letting it be seen I am myself the truth; by living as a fragment of that Presence, and seeing all its parts. And thus is revelation brought into the four and by the fifth. (18 - 302/3).

See also: "Teachings on Initiation" (6 - 241/439) and (6 - 438/9, 443)

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[145]

RING-PASS-NOT

The Ring-pass-not is that confining barrier which acts as a separator or a division between a system and that which is external to the system . . . The ring-pass-not acts only as a hindrance to that which is of small attainment in evolution, but forms no barrier to the more progressed. (3 - 110/1).

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[146]

SANAT KUMARA

(1) At the head of affairs, controlling each unit and directing all evolution, stands the KING, the Lord of the World, Sanat Kumara . . . Co-operating with Him and His advisers are three Personalities called the Pratyeka Buddhas, or the Buddhas of Activity. These four are the embodiment of active intelligent loving will . . . Standing around the Lord of the World, but withdrawn and esoteric, are three more Kumaras, Who make the seven of planetary manifestation. (1 - 38/9).

(2) The Lord of the World, the One Initiator, He Who is called in the Bible "The Ancient of Days", and in the Hindu Scriptures the First Kumara, He, Sanat Kumara it is, Who from His throne at Shamballa in the Gobi desert, presides over the Lodge of Masters, and holds in His hands all reins of government in all the three departments. Called in some Scriptures "the Great Sacrifice", he has chosen to watch over the evolution of men and devas until all have been occultly "saved". He it is Who decides upon the "advancements" in the different departments, and Who settles who shall fill the vacant posts; He it is Who, four times a year, meets in conference [Page 348] with all the Chohans and Masters, and authorises what shall be done to further the ends of evolution, (1 - 106).

(3) At all the initiations the Lord of the World is present, but at the first two He holds a position similar to that held by the Silent Watcher, when Sanat Kumara administers the oath at the third, fourth and fifth initiations. His power streams forth and the flashing forth of the star before the initiate is the signal of His approval, but the initiate does not see Him face to face until the third initiation. (1 - 107).

(4) Sanat Kumara and His three pupils, having achieved the highest initiation possible in the last great cycle, but having as yet (from Their standpoint) another step to take, offered Themselves to the planetary Logos of Their Ray as "focal points" for His force, so that thereby He might hasten and perfect His plans on Earth within the cycle of manifestation . . . They are overshadowed by the planetary Logos, and He works directly as the Initiator (in relation to man) through Sanat Kumara, and with the three kingdoms in nature through the three Buddhas of Activity, - Sanat Kumara, being thus concerned directly with the ego on the mental plane, and His three Pupils being concerned with the other three types of consciousness, of which man is the summation. At the moment of initiation (after the second initiation) Sanat Kumara becomes the direct mouthpiece and agent of the Planetary Logos. (3 - 751/2).

(5) Sanat Kumara and His Pupils are in physical form, but have not taken dense physical bodies. They work on the vital etheric levels, and dwell in etheric bodies . . . Therefore, Sanat Kumara is the planetary Logos yet He is not. (3 - 753).

(6) It has been stated that one hundred and four Kumaras came from Venus to the Earth; literally the figure is one hundred and five, when the synthesising Unit, the Lord of the World Himself, is counted as one. There remain still with Him the three Buddhas of Activity. (3 - 387).

See also: shamballa and (6 - 286/7).

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[147]

THE SANNYASIN

(1) There are, in my group of disciples, certain people who are outstandingly called to live the life of the sannyasin, the life of the one who - having fulfilled the duties of the scholar, of the householder, of the family man, and of the business man - is now called to that attitude of life, and that orientation to other purposes and goals, which we technically call that of [Page 349] sannyasin, or the teaching disciple. In the olden times, such a man left his home and his business, and went out into the world, following the gleam, seeking the Master, and ever teaching as he went. Today, in the life of our Western civilisation and under the dawning influence of the New Age, the call remains the same, but the disciple goes not out, leaving all the familiar scenes behind, and negating his outer usefulness. He remains where he is, continuing with the outer and physical fulfilment of duty, but within a great change and a definite reorientation takes place. His attitude to life and affairs is basically altered. His whole inner life tendency becomes that of a planned withdrawing . . . It differs somewhat from the process called "detachment", because that process or motivated activity is applied primarily to the astral-emotional nature, to the desire life, whatever those attachments or desires may happen to be. This is a mental activity; it is an attitude of mind which affects primarily the entire life-attitude of the personality. It involves not only the detachment of the desire nature from that which is familiar, desired and appropriated from long habit, but it involves also a complete readjustment of the entire lower threefold man to the world of souls.

It is here that right habits and attitudes in life, to the world of business and of family relations, play their part, enabling the sannyasin to "continue on the upward way with heart detached and free", and yet to do so whilst performing right action, through right habit and right desire, to all with whom his lot is cast. This constitutes a major life problem: To stand free whilst surrounded; to work in the subjective world, whilst active in the exterior world of affairs; to achieve true detachment, whilst rendering to all that which is due. (5 - 313/4).

(2) The true sannyasin, is the one who (freed from the more active tasks of the younger man who is starting out into the field of his life activity) can use the experience gained, the hard won knowledge assembled, and the wisdom garnered in active service of the Hierarchy and of humanity. He can now live for the sake of others, and find in our work the reward, interest and compensation for all the struggle of the past. (5 - 136/7).

)3) The life period ahead of you is that of the sannyasin, of the one who - having tasted to the full of life experience - is now dedicated to the life of spiritual values, and to their teaching to others. Ponder on this. (5 - 204).

(4) Mould your life upon the pattern of the sannyasin, and hold on to no physical plane attachments. If you do, they will fail you, and the pain in thus holding will hinder your feet as they stumble upon the Path. Walk free, [Page 350] my brother, and hold to nobody, and hold no person to you in the bonds of attachment. (5 - 253).

(5) A sannyasin must work towards an increasing release from ties of any kind, though (and herein lies a subtle distinction) not from release from environing conditions and responsibilities. What is required, is an inner attitude of complete abandon to the will of your soul, which is the will of God, as far as any individual is concerned. (5 - 391).

(6) Be attached to souls, my brother, but detached from personalities. . . . Personality relationships drain and devitalise. (5 - 455).

(7) Be happy. Be happy as the sannyasin is happy, who (through detachment from the little self, and attachment to the greater Self in all) has left behind all that might hinder and hamper his service. Henceforth, you belong not to yourself, or to any earthly friend or claim. You belong to the servers of humanity and to us. (5 - 464).

(8) Be a sannyasin - free, alone with God, your soul and Me. Then work and love. (6 - 755).

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[148]

SCHOOLS OF OCCULTISM

(1) Certain schools of occultism and of theosophical endeavour have claimed to be the sole repository of Their (the Masters) teaching, and the sole outlet for Their efforts, thereby limiting that which They do, and formulating premises which time and circumstance will fail to substantiate. They work most assuredly through such groups of thinkers, and throw much of Their force into the work of such organisations, yet, nevertheless, They have Their disciples and Their followers everywhere, and work through many bodies and many aspects of teaching. Throughout the world, disciples of these Masters have come into incarnation at this time with the sole intent of participating in the activities and occupations and truth dissemination of the various churches, sciences, and philosophies, and thus producing within the organisation itself an expansion, a widening, and a disintegration where necessary, which might otherwise be impossible. It might be wise for occult students everywhere to recognise these facts, and to cultivate the ability to recognise the hierarchical vibration as it demonstrates through the medium of disciples in the most unlikely places and groups.

One point should here be stated in connection with the work of the Masters through Their disciples, and it is this. All the various schools of [Page 351] thought which are fostered by the energy of the Lodge are, in every case, founded by a disciple, or several disciples, and upon these disciples, and not upon the Master, lies responsibility for results and the consequent karma. The method of procedure is somewhat as follows: The Master reveals to a disciple the objective in view for an immediate little cycle, and suggests to him that such and such a development would be desirable. It is the work of the disciple to ascertain the best method for bringing about the desired results, and to formulate the plans whereby a certain percentage of success will be possible. Then he launches his scheme, founds his society or organisation, and disseminates the necessary teaching. Upon him rests the responsibility for choosing the right co-workers, for handing on the work to those best fitted, and for clothing the teaching in a presentable garb. All that the Master does is to look on with interest and sympathy at the endeavour, as long as it holds its initial high ideal and proceeds with pure altruism on its way. The Master is not to blame should the disciple show lack of discrimination in the choice of co-workers, or evidence an inability to represent the truth. If he does well, and the work proceeds as desired, the Master will continue to pour His blessing upon the attempt. If he fails, or his successors turn from the original impulse, thus disseminating error of any kind, in His love and in His sympathy the Master will withdraw that blessing, withhold His energy, and thus cease from stimulating that which had better die. Forms may come and go, and the interest of the Master and His blessing pour through this or that channel; the work may proceed through one medium or another, but always the life force persists, shattering the form where it is inadequate, or utilising it when it suffices for the immediate need. (1 - 52/3).

(2) The great hindrance to the work of the majority of the esoteric schools at this time, is their sense of separateness and their intolerance of other schools and methods. The leaders of these schools need to absorb the following fact. All schools which recognise the influence of the trans-Himalayan Lodge, and whose workers are linked, consciously or unconsciously, with such Masters of the Wisdom as the Master Morya or the Master K.H., form one school and are part of one "discipline". There is therefore no essential conflict of interests, and on the inner side - if they are in any way functioning effectively - the various schools and presentations are regarded as a unity. (13 - 15).

(3) They should recognise that all students in analogous schools, and working under the same spiritual impulses, are members of the one school and are linked together in a basic subjective unity . . . Then will cease the [Page 352] present attempts to hinder each other's work by comparison of methods and techniques, by criticism and defamation, by warning and the cult of fear, and the insistence on exclusiveness. It is these attitudes and methods which at this time are hindering the entrance of the pure light of truth. (13 - 16/7).

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