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The Rays and the Initiations - Part One - Fourteen Rules For Group Initiation
Rule Six

A superficial reading of Rule VI would give the impression that it is a simple statement as to the universality of Life, and also that it embodies an enunciation of the basic fact of hylozoism. The Rule runs as follows:

Rule VI
Let the group know that life is one and naught can ever take or touch that life. Let the group know the vivid, flaming, drenching life that floods the fourth when the fifth is known. The fifth feeds on the fourth. Let then the group - merged in the fifth - be nourished by the sixth and seventh, and realize that all the lesser rules are rules in time and space and cannot hold the group. It onward moves in life.

I find it extremely difficult to express the significance of this Rule in such a way that it will convey meaning to you, and this for two reasons: First, the idea of the One Life is so prevalent, and so customary and trite an unrealized truth, that it registers on ears with very little effect. Secondly, the whole story of life - which is purpose, divine will, and absolute determination - and the eternal planning of the Lord of the World is so hard of comprehension that we have as yet no words in the language of any nation which can express it.

What I am now writing is a series of instructions for disciples in process of training for initiation. I did not say in training for the higher initiations, for these are given in a different manner and the teaching is imparted in the inner Ashram. Therefore, as you have not taken the third initiation, monadic comprehension lies far beyond you; and only this highest state of understanding suffices for the clear perception of the fundamental divine intent lying behind all world phenomena, all evolutionary development, all unfoldment within the capacity of the four kingdoms in nature, and all preparatory extensions and expansions of consciousness.

All I can therefore do is to touch upon the inner [125] significance of the obvious and seek to express certain ideas which will strain your mental perception, evoke your intuition and institute that process of recognition and registration which leads eventually to the initiate-consciousness.

This sixth Rule is the polar opposite of the rule as it was given to applicants. There, if you will refer to my exegesis upon that rule in Initiation, Human and Solar, you will find that the objective of that rule was physical purification with the emphasis upon the need for a vegetarian diet at a certain stage of the preparatory process. The reasons for such a discipline were two in number: purification and the necessity for the applicant (at that stage) to refrain from sharing in the benefits incident to the so-called "taking of life." But, can one take life? I think not. Life Is. Naught in heaven or on earth can touch or affect it. This is a point oft forgotten. The rule as given to applicants consequently concerns their ability to accept and adhere to a self-imposed discipline. Through the means of that discipline, the control of the physical and astral natures are demonstrated by the applicant to himself, and the effect of the discipline is to reveal to him certain inevitable and basic weaknesses, such as control of the animal nature, the powerful imposition of desire, a sense of superiority, of pride and separativeness. His ability to sustain the discipline and his appreciation of himself for so doing, plus a sense of superiority to those who are not so disciplined, are all indicative of essential weaknesses. His fanaticism, latent or expressed, emerges in his consciousness with clarity, and - when he is sincere - he is conscious of having brought about a measure of physical purity; but at the same time, he is left with the awareness that he perhaps may be starting with the outer and the obvious when he should be beginning with the inner and with that which is not so easily contacted or expressed. This is a great and most important lesson.

It is also an interesting illustration of the technique of the Masters, whereby They permit a fallacy to remain uncorrected (because it is originated by the disciple himself [126] and must be dissipated by him also) and the use of language which conveys a wrong impression. By so doing, the user of the language discovers eventually his erroneous approach to truth. Life cannot be taken in the spiritual sense. This error or mistake in the approach of truth enables men and women upon the Probationary Path to demonstrate the earnestness and sincerity of their aspiration by the discipline of substituting the produce "of the second," and to refrain from sustaining life on the produce "of the third." By sacrificing the life of the second kingdom in nature (to use the applicant's own misstatements) and by nourishing the physical body thereby, the probationary disciple does succeed in ending the grip or potency of the physical nature, and that is always helpful. He as yet does not know that he is adhering to lesser "rules in time and space," and that once he has demonstrated to himself that he can hold them and obey them, he is then freed from them and needs them no more. The disciple and the candidate for initiation knows that life is one, whether it takes form in the second kingdom or in the third or the fourth; he knows that the life in him is one with the life in the first kingdom, the mineral; he learns too that life is impregnable; that it cannot be taken or destroyed but "passes on" from form to form, from experience to experience, until the perfect will of God is expressed through life.

The true disciple does not need vegetarianism or any of the physical disciplines, for the reason that none of the fleshly appetites have any control over him. His problem lies elsewhere, and it is a waste of his time and energy to keep his eye focused on "doing the right things physically," because he does them automatically and his spiritual habits offset all the lower physical tendencies; automatically these developed habits enable him to surmount the appeal of those desires which work out in the fulfilment of lower desire. No one is accepted into the circle of the Ashram (which is the technical name given to the status of those who are on the eve of initiation or who are being prepared for initiation) whose physical appetites are in any danger [127] of controlling him. This is a statement of fact. This applies particularly and specifically to those preparing for the first initiation. Those preparing for the second initiation have to demonstrate their freedom from the slavery of ideas, from a fanatical reaction to any truth or spiritual leader, and from the control of their aspiration which - through the intensity of its application - would sacrifice time, people and life itself to the call of the Initiator - or rather, to be correct, to what they believe to be His call.

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