The Context of Transformation Pattern may be changed in one of three ways: through the addition of a new feature or features; by the elimination of an existing feature or features; by the destruction of the entire arrangement. Each of these three means would change shape and transformation, therefore, could be said to have occurred. Transformation is the basic dynamic of spiritual development; where there is no transformation there is no spiritual growth. Used in the context of spirituality, transformation means changing energy patterns in a way that will raise the vibration. Collectively, humanity forms an energy pattern which is transformed by the achievements of its constituent units, the human personality. The personality is an energy pattern which spans three planes: the mental; the astral and the etheric. The material body is an expression of this pattern on a lower level, the physical. Spirituality is the evolution of consciousness; and the evolution of consciousness, which uses the rungs of a ladder supplied by Nature, is a process of transformation. At this stage in humanity's development, we can participate consciously in a transformative process which uses the personality and the IVth Kingdom in nature to gain entry to the Vth, the Kingdom of Souls. And, as already stated, the achievements of its constituents benefit humanity as a whole. The personality can be transformed in three ways: by destruction; by imposing a new pattern upon it; by developing within it. From the point of view of the integrity of the personality, these three ways represent the far point, the mid point, and the near point of the spectrum of transformation. The far point: destruction of the personality. Death of the physical vehicle is the most obvious example of the destruction of the energy pattern of the personality. Death is spiritually transformative in the way defined above i.e. it changes the shape and raises the vibration of the individual unit. Yet there is a tradition, as old as spirituality itself, which seeks to destroy the personality, whilst the physical vehicle yet lives. This is achievable only in special conditions, and under the supervision of a teacher of the required calibre. It is a route which cuts across the circuitous path of evolution and is only for a very few. The mid point: imposing a new pattern upon the personality. This is the way of the religious and philosophical systems. Their means are to provide a purpose, goals, beliefs and instruction which are designed to produce a response and a result, regardless of the individual characteristics of the participating personalities. Cultural and racial characteristics, however, are usually their raison d'être. The emphasis is upon elimination from the mental and, more particularly, the emotional body. This approach serves the path of evolution. When the philosophical or religious frameworks are new and vital their effectiveness is at their peak. They have the capacity to affect large sectors of humanity. Eventually, however, all such frameworks lose their vitality and effectiveness by becoming part of the structure of the mental and emotional patterns of cultures, generations, and individual personalities. Instead of offering a challenge they help crystallise pattern, in the way that a growing tree can incorporate the object used to give it support, and a new challenge must then be created in order to bring about transformation. The near point: changing pattern within personality. This approach involves realising the potential of the personality and using the endemic conflict between potential and predisposition to create transformative opportunities. (See Article 3 Transformation and Horoscopy). It adds to pattern by developing potential, and seeks to eliminate that which does not serve development. Horoscopy is indispensable to this method which, in contradistinction to most religious systems, gives definition to the personality and strengthens individuality. For the purposes of spiritual development, whether at the level of the collective or the individual, what matters is not whether the personality and sense of personal identity are strong or weak, but whether the consciousness which is developing within the personality is inclusive or separatist. Irresponsible, unaccountable individuality has been the bane of the second half of the twentieth century. It has increased greed, selfishness, materialism and isolation and distorted the religious forms which would discipline it. Yet the problem is the absence of a sense of purpose and a sense of belonging, not individuality per se. A personality which is aware of individuality and also aware and accountable to the groupings of which the personality is a constituent - the soul group; humanity; and the planet - opens new possibilities on all these levels. In the circumstances of the present where individuality in the West has strengthened to the point that it has, and where religious form is losing its effectiveness, the VIth Ray (of Devotion) being at the stage of retraction, then the advantages, spiritually, of going through personality rather than around it, of defining it more precisely in order to better gauge its strengths and liabilities would seem to be beyond dispute, provided this is done purposefully and with a sense of belonging. ©1999 - The D.K. Foundation. This article, including this copyright statement, may be freely distributed but not altered, expanded or abridged in any way. We thank you for respecting this request.