The Fingers of One Hand

[Guest guest]

The Fingers of One Hand

By Kathy Newburn

I’d like to share a few thoughts with you today about group

work. The Tibetan writes extensively about the challenges involved in

following a spiritual path and discipleship service, but he also

reminds us that the joys and compensations of this way are many and

worth the effort. When I was unable to sleep last night, I started

thinking about those compensations. We might like to think they are

related to our spiritual development and, of course, that is part of

it; but I think the real compensations--for me at least--were brought

home by being here with all of you, because in the truest sense of the

word we are all brothers and sisters. These relationships with our

co-workers are the great compensation of the path, the opportunity to

meet so many wonderful people and learn so many things as a result.

Sometimes in the course of our lives we meet people on the physical

plane who form part of our inner ashramic group and such occurrences

are a real joy because it is like meeting a member of one’s true

spiritual family. These bonds are often closer than those we form with

the more “ordinary†people in our lives because they are of long

duration, having been forged over the course of many years and

lifetimes of joy and sorrow. The closeness of these bonds also stems

from the fact that we have all begun a process of distillation and

purification within ourselves and have consequently burned off some of

the dross of our personalities and the veils of separation that

generally separate us one from the other. We have begun to break

through these separating veils and we are able to approach one another

in ways that are not possible in the other types of relationships in

our lives. A forging of relationship becomes possible and that is the

real beauty, power and strength that collectively we can wield and

present as an offering to the ashram, because that is really what all

our work is about--presenting a vehicle for ashramic use so that the

energy of the ashram and the collective strength of the Christ, the

head of the Hierarchy, can pour through us. That is not what I wanted

to talk about but that was what was passing through my head in the

middle of the night.

We all know that we are passing through a tremendous time of

stimulation during the present transition period. This is said to be

the most important period in the entire history of life on our planet

and all forms of life, all kingdoms in nature, are caught up in the

stimulation of the cosmic initiation through which our planetary Logos

is passing. All life forms part of the great chain of

Hierarchy—linking, as the Tibetan says, sun with sun, star with star,

solar system with solar system, planet with planet and all planetary

lives with each other.

But the present problems on our planet stem from humanity--humanity

is the kingdom in nature that is out of alignment, you might say,

because of our selfishness, our separativeness and our materialism.

We’ve chosen to place ourselves outside of the divine circulatory flow

of energy and, therefore, broken the link within the great chain of

Hierarchy. But what is important about this time, and why I feel

hopeful about the future, is because many people within the planet have

consciously chosen to place themselves back within that divine

circulatory flow.

The title I chose for this talk was taken from a phrase used by

Helena Blavatsky in an essay entitled “Practical Occultism†in which

she compared a discipleship group to “the fingers of one hand.†This

phrase wasn’t original to Blavatsky, she took it from an ancient

Eastern book of rules that was used to train teachers and so it might

be useful for us to consider because many people in this room are

attempting to bring forward the Ageless Wisdom teachings to a wider

public. Another phrase in that book stated that “the co-disciples must

be tuned by the guru as the strings of a lute, each different from the

others, yet each emitting sounds in harmony with all.â€Â This is a

beautiful image and the musicians in the room would have a great

appreciation of what it means to be tuned by the guru like the strings

on the lute. I think if we take these two images of the fingers of one

hand and the strings of the lute into our minds, they might help us be

more successful in the work that we do together.

In this same article Blavatsky highlighted the differences between

theory and practice in the pursuit of the spiritual path. She pointed

out that it is easy to become a Theosophist--it’s an outer, external

affiliation that requires little effort; it is quite another thing,

however, to learn the fine art of working together as a group.

Blavatsky wondered how western students, raised from birth to be

competitive with each other, could come to feel this sense of

comradeship with their co-workers—a comradeship that would enable them

to work as the “fingers on one hand?†How could we, she wondered,

overcome the difficulties of implementing and following these rules in

the West, where we are raised from birth within the overwhelming cult

of personality that exists here.

And when we look at the state of the esoteric groups 130 years down

the road, we can see how prophetic Blavatsky’s concern was. What would

she think of the difficulties and infighting that presently exists,

suffering as we are under the weight of today’s heightened sense of

personality? We have to be a little compassionate with ourselves and

with each other, with our failures and our shortcomings, because we are

working in a time of tremendous glamour—a time when it is difficult to

see people and situations clearly. We are all still very conditioned by

our individuality, by the Leo sense of the separated self, and we are

not yet functioning fully within the stream of Aquarius. But we know

that these two signs are polar opposites and the fires of Leo, once

transmuted into their higher calling, can be fanned into a fuller flame

by the air of Aquarius. The two signs need each other, forming two

parts of one whole and can be strengthened through their merging and

blending, as is true of all zodiacal oppositions,.

No one in this room needs to be reminded of the present difficulties

confronting groups because they exist within us and all around us. We

still hold to certain thoughtforms that preclude our ability to fully

integrate into the group and leave the personality “outside the door.â€

We all know what needs to be done. What is in question is whether we

care enough to do it. But the present situation is only a temporary,

transitional stage through which we are passing. We will not live to

see the fruit of the seeds that are now being planted, but we work for

the future, for the reincarnated aspects of ourselves, and for all who

will tread the path in the coming decades when world conditions will

begin to readjust and the heavy weight of the present challenges will

have been lifted.

What’s occurring is that group work is shifting out from under the

weight of its present third ray personality focus and forms that have

outlived their usefulness, and into the more spiritualizing influence

of the second ray. This ray shift presents us with new ways of working,

as we move away from the material focus on names, status, insignias,

rules and leaders and into a more organic, holistic way of working. The

new groups will be composed of free individuals who recognize no

authority but that of their own soul and who willingly submerge their

individual interests to the larger purpose of the group of which they

are a part. This doesn’t mean there will be no leaders in the emerging

groups (which is a common misperception), but rather that the onus of

responsibility will be placed upon leaders to change and work in new

and creative ways. And this is happening.

Rule Eleven in The Rays and Initiations speaks about the two primary

attitudes that develop in groups that cause problems--too much liking

on the one hand and the tendency to “rebuff†on the other. The Tibetan

cautions against both of those attitudes and advises us to seek the

middle way in our group relations. It’s easy to understand why rebuff

is not a healthy attitude as we all like to be liked--especially those

of us on the second ray--but why is too much liking a problem? Well,

for many reasons. Too much liking blinds and cements our attachments to

individuals and this can lead us to lose our focus and alignment with

the work. D.K. gives us that important teaching, the one we should

always remember, as to where our loyalties should lie. He gives us the

correct sequence. Should our loyalty be to gurus and the Masters? No,

not really. That particular loyalty, of devotion to the guru, is last

on the list of three—it is still important, it’s still on the list, but

it is the last in the sequence. And I would also like to include in

this particular loyalty, not just loyalty to the guru but also the

loyalty we extend to those whom we recognize as ahead of us on the path

of evolutionary development. We often have a tendency to devote

ourselves to them because we recognize and respect their knowledge,

wisdom, strength and love. But this type of loyalty belongs to the

passing Piscean dispensation and would not be demanded by any true

teacher. Personal loyalty clouds the recognitions we should be

attempting to embody as we move into Aquarius. True leaders don’t want

or need our loyalty, they are forging ahead and they have their

priorities straight. 

The sequence of loyalties as given by the Tibetan is first to the

Plan, then to those whom the Plan serves, and only finally to Those who

serve the Plan. If we remember this sequence, and I’m speaking here to

myself, we keep our loyalties straight and become free to dedicate

ourselves to the Plan. Now what does that mean, it sounds very abstract

and we like abstractions here, so maybe it is good. Perhaps we could

easily dedicate ourselves to an abstraction—then we don’t have to deal

with people and problems. But I don’t believe that is really what we

are enjoined to do. But DK also tells us that we cannot understand the

Plan and so how can we dedicate ourselves to something we cannot

understand? Well, we have to make an attempt and my understanding of

the Plan means establishing those conditions that will allow us to

place ourselves within that divine circulatory flow of energy. I think,

broadly speaking, to place one's loyalty to the Plan means living the

teachings, embodying the teachings. This is not abstract, nor is it

easy. DK doesn’t give too many definitions of the Plan, but the one he

does give is clear. He wrote, “The Plan is the creation of a subjective

synthesis and a telepathic interplay that will eventually annihilate

time.†That’s all we have to do--dedicate ourselves to the creation of

a subjective synthesis and a telepathic interplay that will eventually

annihilate time. The physicists and astrologers will certainly like

that.

Our second loyalty should lie to those who follow behind us in the

path, “those whom the Plan serves.†And in that group we should include

the over half the planet that is living on under $2/day. That is a huge

group of people and sometimes we forget them. By working to restore the

“break†within the chain of Hierarchy we provide the great service of

using our collective spiritual energy to heal and lift the many who are

suffering at this time. And that is what it is all about, because as

the Plan is implemented on the planet and as the divine circulatory

flow is released, we will find that there is more than enough food

available to feed all the world’s people, we know that. But it is the

present imbalance within the human kingdom that has created the present

situation that denies right livelihood, and life itself, to so many in

our world. In fact we are told that the World Teacher cannot reappear

until the present imbalances are readjusted and the most important

means by which this can occur is through the implementation of the

principle of sharing.

Returning to the discussion of right group attitudes, I found the

following passage attributed to the Master Morya to be most helpful. He

wrote, “One of the first proofs of self-mastery is when one shows that

he can be kind and forbearing and genial with companions of the most

dissimilar characters and temperaments. One of the strongest signs of

retrogression is when one shows that he expects others to like what he

likes and act as he acts.“

This reminds me of something I recently heard about Abraham Lincoln,

the great American president. As you know, the Tibetan called him a

racial Avatar, someone who comes forth at the founding of a nation to

set the note for the future and who embodies the highest qualities of

the people. Lincoln’s way of governing was very Aquarian and, in fact,

he was born under the sign of Aquarius. He was a forerunner and we can

learn from him. He drew into his cabinet people from across the

political spectrum, from all political persuasions—many of his

opponents when he was running for office worked hard to prevent him

from being elected. Lincoln saw the wisdom in bringing together people

who disagreed with him because he realized that their collective energy

could produce a creative group.

I wanted to share a few thoughts about the hands because of their

symbolic importance in relationship to group work. As we attempt to

shift our consciousness out from under the weight of our individuality

and into a group orientation, it might be helpful to consider the

fingers of the hand, for they can teach us much. The hands are indeed

related to group work. The word “hand†itself comes from the Latin word

for manifestation and that is what groups, and hands, do—they are the

agents of creativity, they work in healing and blessing, teaching,

purification, invocation and prayer. Aristotle called the hands the

“organ of organs, the instrument of instruments.â€Â Kant called them the

“visible part of the brain.â€

The hands are the active agents of the cerebral system and, by

extension, of the soul, just as the groups are the external agents of

the ashrams, stepping down and releasing energy in a form suitable to

humanity at any given time. The hands and the group teach us about

relationships, about grasping and letting go--about acquisitiveness in

its higher and lower forms and about the interconnection that is

established with other “hands,†other groups. But in true Aquarian

fashion, the hands work without any need for outer controls or

enforcements of leadership responsibilities, rather they work

effortlessly in group formation—each finger knowing its place and

willingly accepting its dharma and contribution to the great

service. The fingers respond to higher directives—intuitively,

gracefully, beyond the realm of words and within the realm of straight

knowledge, with its swiftness and united action. And while the fingers

are all different, holding different responsibilities within the

overall work to be done, their united work produces an exponentially

greater and larger contribution than would ever be possible through the

sum of their individual parts. 

It is interesting to observe the “many hands of God†depicted in

eastern paintings and tonkas—holding gifts, flowers, jewels, and

swords—I now look at these hands as ashramic groups, making their

offerings to the One Initiator. And in many of the paintings in ancient

civilizations, the palms in the hands contained the symbol of the third

eye, indicating the power that flows through them that can be used in

healing work. The hands are the wielders of the sword, or first ray

energy, and those who have learned to work this way are known as the

“violent ones,†who take the kingdom of heaven by violence and wield

planetary and eventually cosmic currents in the service of the Plan.

Group initiation means that each time we move forward upon the path

or penetrate more deeply into the mysteries of life, we do so together.

That’s comforting. Each member of the group handles his or her own

affairs, undertakes his or her discipline--for it ever holds true that

we are primarily self-taught and solve our own problems. This

discipline enables the group members to willingly submit themselves to

the sacrificial life, “seeking nothing, asking nothing, hoping nothing

for the separated self.†We’re not there yet, but that is the goal.

The inner teachers depend upon humanity to help them in the work

that needs doing. The teachers do not know as fully as we the specific

needs of men and women in the world today, because that is not where

their focus of attention lies. At this time they are working to prepare

their vehicles for the challenges that the externalization process will

require as well as with the larger issues related to the working out of

the Plan. The teachers, therefore, look to us to undertake the work

that needs to be done in the world today by “modifying, qualifying and

adapting†the Plan.

I cut out a lot of material here and I was thinking about what I

could put back in--something of a different nature. I was thinking

about the Wesak, I know we are all thinking about the Wesak as it is so

close at hand and it is the most powerful point of the year. I have

read a book that some of you may have read, Buddha by Armstrong.

This is a very beautiful book about the life and times of Buddha and

since our theme for this conference is initiation, I thought I would

read a few passages from this book about the initiation of the

Buddha. We don’t often have the opportunity to read much about the

actual initiation of the great teachers but this book does contain some

information about it.

Courage and determination were the primary qualities the Buddha

needed to cultivate in order to pass through his initiatory experience.

As he approached the initiation we’re told the following things

happened and we can take them as symbolic but they might also have been

actual manifestations. “’The broad earth heaved and sunk, as though it

was a huge cartwheel lying on its hub, and somebody was treading on its

rim.’ Eventually, Gotama approached the eastern side of the tree, and

when he stood there, the ground remained still. Gotama decided that

this must be the ‘immovable spot’ on which all the previous Buddhas had

positioned themselves, so he sat down in the asana position facing the

east, the region of the dawn, in the firm expectation that he was about

to begin a new era in the history of humanity. ‘Let my skin and sinews

and bones dry up, together with all the flesh and blood of my body! I

will welcome it!’ Gotama vowed. ‘But I will not move from this spot

until I have attained the supreme and final insight’…. It is in the

Axis Mundi, the still point of calm where human beings, in many world

myths, encounter the Real and the Unconditioned; it is the ‘place’

where things that seem diametrically opposed in the profane world come

together in…an experience of the Sacred. Life and death, emptiness and

plenitude, physical and spiritual merge and conjoin, like the spokes of

a wheel at its hub, in a way that is unimaginable to normal

consciousness. When Gotama had reached the state of perfect equilibrium

that he had glimpsed as a child under the rose-apple tree, when his

faculties were concentrated and his egotism under control, he was, he

believed, ready to sit in the ‘immovable spot.’ He was at last in a

position to receive the supreme insight.â€Â 

And then there is a long passage that goes on to state how the

Buddha had to confront the powerful dweller, which was similar to

Christ’s experience in the desert. Buddha overcame the dweller and

“entered the first jhana and penetrated the inner world of his psyche;

when he finally reached the peace of Nibbana all the worlds of the

Buddhist cosmos were convulsed, the heavens and hells shook, and the

bodhi tree rained down red florets on the enlightened man. Throughout

all the worlds, The flowering trees bloomed; the fruit trees were

weighed down by the burden of their fruit; the trunk lotuses bloomed on

the trunks of the tress…The system of ten thousand worlds was like a

bouquet of flowers sent whirling through the air. The ocean lost its

salty taste, the blind and the deaf were able to see and hear; cripples

could walk and the fetters of prisoners fell to the ground. Everything

suddenly glimpsed new freedom and potency; for a few moments, each form

of life was able to become more fully itself.â€

That was the description of the Buddha’s enlightenment. It was

interesting to note the Buddha’s reaction after his enlightenment. He

was so touched by the experience that he thought all he could do was to

be silent. “His Dhamma was too difficult to explain, he told himself;

the people would not be prepared to undergo the arduous yogic and moral

disciplines that it required. Far from wishing to renounce their

craving, most people positively relished their attachments and would

not want to hear his message of self-abandonment.â€Â He didn’t see how he

could ever describe what he’d been through in any effective way that

would reach humanity and so he initially decided, the Pali texts say,

to be silent--the silent Buddha. But there was an intervention by the

great Lord Brahma, the Hindu deity, who came down and told the Buddha

that while he might want to be silent, he was not permitted to be so.

He was summoned to find the words to speak about these things. “Lord,â€

he prayed, “please preach the Dhamma…there are people with only a

little desire left within them who are pining for lack of this method;

some of them will understand it.â€Â He pleaded with the Buddha to “look

down at the human race which is drowning in pain and to travel far and

wide to save the world.†And so that’s what the Buddha did and he spent

the next forty years traveling throughout India, preaching the

dhamma. And so this gives an insight, perhaps, into what’s going to

occur on our planet as more and more people pass through some of the

higher initiations, and it cautions us to not be silent as we might

want to be and do what we can to bring forward the teaching needed for

the suffering people of our day. We all know that we hold a

responsibility to share the little that we know. And as the Buddha

reflected upon the suffering of the people his heart was turned. “Only

when we learn to live from the heart and to feel the suffering of

others as if it were our own do we become truly human.†That was the

great lesson from the Lord Buddha for us at this time.1

* A transcript from a talk given at the 2007 Seven Ray Institute/University of the Seven Rays Conference in Mesa, Arizona

1 Armstrong, , Buddha, A Penguin Book, New York, 2001, pp. 92-95