It is valuable to remember that this revelation comes to the race in three stages:
1. INDIVIDUALLY, when the disciple "relinquishes the fight in order to stand, thereby discovering victory ahead, achieving oneness with the enemy, the Warrior and the One."
2. IN GROUP FORMATION. This approach to the revelation is today going on in the world, and is producing a moment of extreme crisis in connection with the work of the New Group of World Servers. Their moment of crisis lies immediately ahead.
3. IN THE HUMAN FAMILY AS A WHOLE. This revelation will come to the race at the end of the age and with it we need not concern ourselves. It is essentially the revelation of the Plan as a whole, embodying the various aspects of the Plan as—from cycle to cycle—the race has grasped the smaller aspects and revelations and succeeded eventually in bringing them into concrete manifestation. It is a revelation of the purposes of Deity—past, present and future purposes—as grasped by those who have developed the divine aspects and are, consequently, in a position to understand.
This series of spiritual unfoldments of consciousness in the life of the individual and the group produces a definite integration upon the three levels of personality work. It also lays the ground for those processes of fusion which will blend the rays of the personality and of the soul. The word for this ray is steadfastness. The words of power: Inclusion, centralization, stillness and steadfastness must be employed in the light of the soul or may have a striking harmful effect.
"'Towards me I draw the garment of my God. I see and know His form. I take that garment, piece by piece. I know its shape and color, its form and type, its parts component and its purposes and use. I stand amazed, I see naught else. I penetrate the mysteries of form, but not the Mystery. I see the garment of my God. I see naught else.' Love of the form is good, but only as the form is known for what it is—the veiling vase of life. Love of the form must never hide the Life which has its place behind, the One who brought the form into the light of day, and preserves it for His use—The One Who lives, and loves and serves the form, the One Who IS. The Word goes forth from soul to form: 'Behind that form, I am. Know Me. Let not the forms of nature, their processes and powers prevent thy searching for the Mystery which brought the mysteries to thee. Know well the form, but leave it joyously and search for Me. 'Detach thy thought from form and find Me waiting underneath the veils, the many-sided shapes, the glamours and the thought-forms which hide my real Self. Be not deceived. Find Me. Know Me. Then use the forms which then will neither veil nor hid the Self, but will permit the nature of that Self to penetrate the veils of life, revealing all the radiance of God, His power and magnetism; revealing all there is of form, of life, of beauty and usefulness. The mind reveals the One. The mind can blend and fuse the form and life. Thou art the One. Thou art the form. Thou art the mind. Know this.'"
This fifth ray formula is of exceeding potency at this time and should be used often, but with care. It has most powerful integrating properties. The three aspects of the spiritual entity –the mind, the One Who uses it (the Self) and the form nature need to be equally stimulated. If all the emphasis of the soul energy is poured into the lower nature, it might result in the shattering of the form. All must receive a balance quota of force. This is a replica of the experience of the Monad when coming into manifestation, for the monad retains a measure of energy within itself, it sends energy forth which is anchored in that center of energy which we call a soul. Still more energy pours forth also, via the soul, for the production of a human being—an expression of the soul upon the physical plane, just as the soul is an expression of the monad upon the mental plane, and both are expressions also of that one monad. The use of this formula brings about a needed alignment and again produces also, and evokes a crisis. This crisis must be regarded as producing two lesser crises in the consciousness of the personality.
1. That in which there comes the achieving of equilibrium. This balanced point of view leads to what might be called the "ending of the joy-life and of desire." This is not a pleasant experience to the disciple. It leads to much aridness in the life-experience and to a sense of loss.
2. This balanced condition in which the not-Self and the Self, are seen as they essentially are, leads eventually to a crisis of choice and to the major task of the disciple's life. This is the detaching of himself from the grip of form experience and consciously, rapidly and with intention preparing himself for the great expansions of initiation.
When this dual crisis is over and that which it has evoked, has been rightly handled, then the light streams forth, leading to the revelation of the relationships of form to soul. These two are then seen as one in a sense never before realized and are then regarded as possessing a relation quite different to the theoretical relationships posited in ordinary occult and religious work. It will be apparent how a new relationship and a new type of integration then becomes possible and how the mind quality of the 5th ray (critical, analytical, separative and over-discriminating) can become common sense. When this takes place we now have five words for disciples upon the five rays to study: inclusion, centralization, stillness, steadfastness and DETACHMENT.
"'I SEE A VISION. It satisfies desire; it feeds and stimulates its growth. I lay my life upon the altar of desire—the seen, the sensed, that which appeals to me, the satisfaction of my need—a need for that which is material, for that which feeds emotion, that satisfies the mind, that answers my demand for truth, for service, and my vision of the goal. It is the vision which I see, the dream I dream, the truth I hold the active form, which meets my need, that which I grasp and understand. My truth, my peace, my satisfied desire, my dream, my vision of reality, my limited ideal, my finite thought of God; -- for these I struggle, fight and die.' Love of the truth must always be. Desire and aspiration, reaching out for that which is material or soaring upward towards the vision of reality must ever find their satisfaction. For this men work, driving themselves and irking others. They love the truth as they interpret it. They love the vision and the dream, forgetting that the truth is limited by mind—narrow and set, one-pointed, not inclusive; forgetting that the vision touches but the outer fringe of mystery, and veils and hides reality. The word goes out from soul to form: 'Run not so straight. The path that you are on leads to the outer circle of the life of God. The line goes forward to the outer rim. Stand at the center. Look on every side. Die not for outer forms. Forget not God, Who dwells behind the vision. Love more your fellow men.'"
The sixth ray disciple has to dissociate himself from his adored truth, from his loved ideals, following his Master unto death, if need be; forcing himself and forcing all his fellowmen to dedicate themselves to that which he sees.
It must be recognized that he lacks the wide love of the second ray disciple. He is all the time occupied with himself, with his work, his sacrifice, his task, his ideas, and his activities. He, the devotee, is lost in his devotion. He, the idealist, is driven by his idea. He, the follower, runs blindly after his Master, his chosen ideal and loses himself in the chaos of his uncontrolled aspirations and the glamour of his own thoughts. Curiously enough, there is a close relation between the third and the sixth rays, just as there is between the first and the second rays, and the second and the fourth. The fourth, fifth, sixth and seventh rays have no such paralleling relations. 1 added to 1 = 2, 2 added to 2 = 4, 3 added to 3 = 6. This relation and interplay only becomes active at a relatively high stage of evolution.
The problem of the sixth ray aspirant is to divorce himself from the thralldom of form, though not from form. He has to stand quietly at the center. There he learns breadth of vision and a right sense of proportion. The alignment evoked by this "peaceful standing still" naturally produces a crisis. It is a crisis, which seems to leave him destitute of incentive, of appreciation by others and of life purpose. He is peculiarly sensitive to his own reactions and to the ideas of others where he and his truths are concerned. He feels a fool and considers that others are thinking him so. The crisis therefore is severe, for it has to produce a complete readjustment of the Self to the self. His fanaticism, his devotion, his furious driving of himself and others, is wasted efforts and his lack of understanding of the point of view of others have all gone, but as yet nothing has taken their place. He is swept by futility and his world rocks under him. Let him stand still at the center, fixing his eyes on the soul and ceasing activity for a brief period of time until the light breaks in.
It is interesting to note that the Master Jesus, as He hung upon the Cross, experienced (on a much higher turn of the spiral than is possible for the disciple) the acme and the height of this crisis, though in His case—being attuned to God and to all God's children—there swept over Him the sum total of the dilemma of the world disciples and all the agony of the astral awareness of this dilemma, voicing itself in the agonizing words: "My God, My God, why has Thou forsaken Me."
But by facing futility and himself and by surrendering himself to the life at the center and there holding himself poised and still, yet alert, the light will break in and reveal to the disciple that which he needs to know. He learns to express that inclusive love which is his major requirement and to let go the narrow, one-pointed attitude which he has hitherto regarded as love. He welcomes then all visions, if they serve to comfort his brothers. He welcomes all truths, if they are agents of revelation to other minds. He welcomes all dreams if they an act as incentives to his fellow men. He shares in them all, yet retains his poised position at the center. Thus we can see that the essential integration of this unit into his group can now take place.
The problem of the disciple upon this ray is greatly increased by the fact that the sixth ray has been the dominant ray for so many centuries and is only now passing out. Therefore the idealism, fanatical thought-forms, built up by the devotees upon this ray, are powerful and persistent. The world today is fanatically idealistic. This is one of the causes of the present world situation. It is hard for the man who is the one-pointed devotee to free himself from the prevailing influence, for the energy thus generated feeds that which he seeks to leave behind. If he can, however, grasp the fact that devotion, expressing itself through a personality, engenders fanaticism and that fanaticism is separative, frequently cruel, often motivated by good ideals, but that it usually overlooks the immediate reality by rushing off after a self-engendered vision of truth, he will go far along the way to solving his problem. If he can then realize that devotion, expressing itself through the soul, is love and inclusiveness plus understanding, then he will learn eventually to free himself from the idealism of others and of himself and will identify himself with that of the Hierarchy, which is the loving working out of God's Plan. It is free from hatred, from intense emphasis upon an aspect or a part, and is not limited by the sense of time.