commentary by Michael D. Robbins

[Page 673]

Introductory Notes


1. The stage wherein a disciple is contacted by the Master through another chela on the physical plane. This is the stage of "Little Chelaship."

  1. It is interesting that there should be six stages of discipleship. Discipleship relates to the training of the form to be rightly responsive to the soul. The number of the form is six. Six is also a number of sentiency, associated with the sixth plane, which can be considered the primary plane of touch.

  2. Further, the two signs which we can most reasonable associate with discipleship are Scorpio and Virgo.  Starting with the Ascendant of the astrological chart in Aries (which is the archetypal position for Aries) we reach Scorpio by counting six signs in a clockwise direction and Virgo, by counting six signs in a counter-clockwise direction.

  3. The Moon is related to the Lunar Lords, the sixth of the manifested Creative Hierarchies. We find the Moon to be interestingly related to the sixth plane, the astral plane, which for all of humanity is the foremost battle ground.

  4. Further, the Moon is closely related to the two signs here mentioned as related to Discipleship—Scorpio and Virgo, for the Moon “falls” in the sign Scorpio (where its ancient tendencies are overcome) and is the esoteric ruler of Virgo (where the Moon stands for the process of purifying the personality in preparation for the Birth of the Christ in the Hear)t. We also find that Scorpio and Virgo  are closely related to the sixth ray—for Virgo  transmits that ray and the exoteric and esoteric ruler of Scorpio, Mars, is a sixth ray planet.

  5. “Chelaship” is the state of being a disciple who actually in training. It is beyond the stage of aspirant, for it means that the disciple has a Teacher, recognizes (in some manner) his Teacher, and is recognized by his Teacher—however ‘mediately’ this recognition may occur, for there are often a number of intermediaries between the disciple and his Teacher—the Master.

  6. During “Little Chelaship” the Master somehow seeks to contact the disciple—though not yet directly.

  7. “Little Chelaship” is a relatively physical stage of discipleship and the contact, therefore, between the Master and the chela will be physical, though mediated.  In this case, another chela on the physical plane serves as the intermediary between the Master and the chela to be contacted.

  8. The term “little” is important, for it indicates that the chela is as yet very immature and limited. Such a chela has a small spiritual scope, but is definitely “on the way”

2. The stage wherein a higher disciple directs the chela from the egoic level. This is the stage called a "Chela in the Light."

  1. We are at first only dealing with naming these stages of discipleship.

  2. The second stage is definitely a step above the first, because the chela is directed “from the egoic level” by a higher order of disciple. This means that the higher disciple (of an unspecified rank—it could be a Master) has influence over the chela (considered as soul) and not just over the chela’s personality.

  3. While this is occurring, the chela on the physical plane may also be guided by a more advanced chela in physical incarnation, who supervises his personality activity.

  4. It is possible that the higher disciple directing the chela from egoic levels, may also be the incarnated higher chela who is supervising the lesser chela’s personality.

  5. The name for this stage of discipleship, “Chela in the Light”, suggest that the light of the soul is having an increasingly powerful effect upon the chela’s outer behavior and that the higher disciples who have influence over the lesser chela are focusing the light upon him with intention.

3. The stage wherein, according to necessity, the Master contacts the chela through:

a. A vivid dream experience.

b. A symbolic teaching.

c. A using of a thoughtform of the Master.

d. A contact in meditation.

e. A definite remembered interview in the Master's Ashram.

This is definitely the stage of Accepted Disciple.

  1. This is a stage of great interest to the average disciple and one towards which he aspires.

  2. The stage discussed is one of “accepted discipleship”. In various places Master DK speaks much of the “accepting”, the “pledged” and “accepted” disciple. He does not needlessly repeat Himself, so it does well for us to remember what He has said in this respect. He places much emphasis upon the importance of the attitude of “acceptance”, requiring of spiritual aspirants that they become “accepting disciples”. This is a stage on the way to actual “acceptance” by the Master after long years of inner recognition (on the part of the Master). The “accepted disciple” definitely shares in the energy of the Ashram (with varying degrees of effectiveness).

  3. We are given five methods by which the Master can, and does, contact the chela (according to necessity). We, therefore, note that the contact is not casual but purposeful, and closely subject to the Law of Economy.

  4. We will analyze these five stages in depth in succeeding commentaries, For the moment it is sufficient for us to note that all of these modes of contact are “inner modes” and involve the subtle bodies rather than the physical body. The first involves the astral plane; the second may occur on the physical plane but is more an event in consciousness than a physical event; the third also is an event in consciousness; the fourth (though meditation is occurring in such a way as to involve the physical brain) is an event involving the mental body as it becomes sensitive to the higher mental and buddhic planes; the fifth type of occurrence, again, is experienced in relation to the astral plane, though, we must remember that, presently, the majority of the Masters’ Ashrams are located on the buddhic plane. On the buddhic plane, form as we know it does not exist, so whatever kind of transmission between Master and chela is occurring, there is out-pictured as an astral experience, since the astral plane is easily resonant to the buddhic plane. As there is an inner understanding of the experience, and the experience is definitely remembered, the mental component must be included.

  5. Therefore, in the fifth and highest experience, three planes—the astral, mental and (to a degree) the buddhic are all involved.

6. The stage wherein, having shown his wisdom in work, and his appreciation of the Master's problem, the chela is taught how (in emergencies) to attract the Master's attention and thus draw on His strength, knowledge and advice. This is an instantaneous happening, and practically takes none of the Master's time. This stage has the peculiar name of a "Chela on the Thread" or sutratma.

  1. We can say that at this fourth stage (that of “Chela on the Thread”) the real esoteric work begins.

  2. We note that to reach this state the chela must have demonstrated “wisdom in work”, thus for some time he has been put to the test. In order to demonstrate such wisdom, he has to be capable of an assured soul contact, and of understanding the use of soul energy in practical affairs. Such will have been his curriculum during the stage of “accepted discipleship”.

  3. It must be obvious that no one can attain to the stage of “Chela on the Thread” unless the ‘antahkaranic thread’ is built and functioning. The actual thread involved in this stage is different from the antahkarana, but the functioning antahkarana allows the disciple to ‘reach into’ the world where the Master may be found—the levels of the spiritual triad, and to be accessible to the Master’s energy.

  4. We note that a significant degree of decentralization characterizes the “Chela on the Thread” for he no longer thinks only in terms of himself and his own problem, but in terms of the Ashram and the Master’s problem. This type of chela is rapidly becoming a trusted spiritual worker in some Ashram or other.

  5. The “Chela on the Thread” has a significant degree of access to the Master’s strength, knowledge and advice. He is taught how to attract the Master’s attention in emergencies. Such emergencies will not be personal emergencies but related to the Great Work (the Plan) and his responsibility within that Plan.

  6. Again, the Law of Economy continues to be observed, as practically none of the Master’s time is taken by the importunity of the ‘demanding’ chela. Full access to the Master is only permitted to those who stand very close to Him and, because of their deep understanding of the Ashram’s work and the Master’s objectives and problems, can be trusted to ask for individual attention only when the work absolutely requires it.

  7. DK refers to the thread in relation to the “sutratma”—the “life thread”. Along this thread the Master’s spiritual vitality, energy and knowledge can reach the disciple instantly, according to need.

  8. It becomes increasingly clear that when a Master accepts a chela, He links that chela to him by a thread of energy which can be used in various ways. This linking is a very great act of responsibility on the part of the Master; the chela should appreciate this and do all he can to avoid disturbing either the Ashram or the Master.

5. The stage wherein the chela is permitted to know the method whereby he may set up a vibration and call which will entitle him to an interview with the Master. This is only permitted to those trusted chelas who can be depended upon not to use the knowledge for anything except the need of the work; no personality reason or distress would prompt them to use it. At this stage the chela is called "one within the aura."

  1. The fifth stage of “one within the aura” entitles the chela (now certainly initiate) to an interview with the Master when necessity demands.

  2. The expenditure of energy on the part of the Master will be, therefore, much greater than for the ‘Chela on the Thread”.

  3. We see that it is no easy matter to invoke an interview with the Master. There is a hidden method by which a vibration or call may be sent forth. This method is obviously one of the secrets of ashramic life and is closely guarded.

  4. The moment of the Master’s response will not be known by the chela who sends for the call; but the “interview” will come at the correct time (according to the Master’s judgment, schedule and responsibilities).

  5. The “aura” here referenced is clearly the “aura of the Master”. Such a disciple/initiate will quite intimately know the Master’s will and intention, and will be closely identified with the major energy qualities of the Master.

  6. “One within the aura” will be able to wield ashramic energies with accuracy, and will be able to represent to the world the Master’s quality and vibration.

6. The stage wherein the chela can get his Master's ear at any time. He is in close touch always. This is the stage wherein a chela is being definitely prepared for an immediate initiation or, having taken initiation, is being given specialised [page 674] work to do in collaboration with his Master. The chela at this stage is described as "one within his Master's heart."

  1. The sixth stage is advanced. It is unlikely that students of our kind know such people very well. Such a disciple will certainly have passed the third initiation and very likely the fourth.

  2. Those at this stage will be highly experienced workers. They have proven themselves in all the more usual ways and have elevated themselves to the point where they can be trusted to carry our important specialized work on behalf of the Master and the Ashram.

  3. Numbered among them are those who are being prepared for “immediate initiation”.  This does not mean, however, that all who are affiliated with an Ashram and who are being prepared for Initiation are necessarily at the stage of “one within the Master’s heart”. Depending upon the initiation, they might not even be “one within the aura”.

  4. To be within the Master’s heart, one would be sensitive to the central motive and heart’s desire of the Master, and probably to His monadic vibration. Such an initiate would also response, via the heart of the Master, to the Heart of the Hierarchy—the Christ.

  5. Whatever the Master is in essence, this, such an initiate would know, and to this he would whole-heartedly respond.

There is a later stage of still closer identification, where there is a blending of the Lights, but there is no adequate paraphrase of the terms used to cover the name. The six stages above mentioned have been paraphrased for occidental understanding and must in no way be considered as translations of the ancient terms.

  1. Master DK is staid to have five Masters working within His Ashram. It would be such as these who could participate with Him in “a blending of the Lights”.

  2. Master DK hints that we may search oriental spiritual literature for alternative names for the Six Stages of Discipleship.  Probably the book or books which He is referencing have never seen any large circulation, and probably belong to ‘inner libraries’ which only few have seen. The Tibetan has translated arcane terms with which He is familiar for the benefit of occidental understanding.

      1. We now begin the consideration of certain phrases, words of power and stanzas which, in a profound way, throw light on the nature of discipleship.

      2. We will simply offer our impressions, realizing that it is for the individual disciple to meditate on these words, phrases and stanzas and come up with his own interpretation.

      3. Only the deepest pondering will reveal essential meaning.


    1. For the sake of mnemonics, Master DK offers six words which begin with the same letter.

    2. All of the words (except one) begin with the syllable “re”, indicating that the action being performed is, in a way, a kind of repetition, or doing again—performed, it would seem, in such a manner as to be the opposite of some involutionary process.

    3. Given the fact that we have been talking about the Six Stages of Discipleship, it would seem worthwhile to attempt to link these six words to the Six Stages

    4. Each of the words stands for an initial action which, when occurring, leads to, or results in, a specific result. It will be our task to see the relation between the initial state and the state to which it leads.

    1. Recollection, resulting in concentration.

    1. Recollection is a regathering, in this case, a regathering of the attention which can be scattered over many points of perception or preoccupation.

    2. We are dealing here with a movement from the periphery to the center.

    3. If any kind of penetration is to be possible, the forces at the disposal of the disciple must be centralized for strengthening.

    4. When the attention is scattered and discontinuous, a registration of uncorrelated impressions is the result; illumination is not achieved. Recollection intensifies light.

    5. The first word can be correlated with the first stage of discipleship, “Little Chelaship”. The aspirant begins to ‘recollect’ something he has long forgotten—his internal spiritual identity.

    6. This self-gathering sends forth a light demonstration or a note which makes it possible for a more advanced disciple on the physical plane to contact him. All this occurs under the consciously or unconsciously registered impression and guidance of the Master, Who has recognized the aspirant’s increasing light and the note that has gone forth..

    2. Response, resulting in an interaction between higher and lower.

    1. The meaning of the term, “response” (particularly in this context) is a change of state following upon the reception of a stimulus.

    2. In this case, the stimulus is the energy of the soul ‘descending into’ or emerging within the personality, or the lighted energy of an inner worker directed towards the personality of an outer worker.

    3. An inner light is now shining upon the disciple, and if he recognizes it and responds properly, he becomes a “Chela in the Light”. As well, due to his training during the stage of “Little Chelaship”, a light is slowly growing within his aura. The light shining upon him increases the potency of the light growing within him.

    4. It is not, however, for the ‘impressible’ disciple to remain passive to the light which is directed to, and shines upon him. An interplay must be set up in which the light growing within the disciple consistently invokes the greater light of the guiding advanced chela and that of the supervising Master—as well, of course, as the light of the soul.

    5. A point of waxing light is being established within the disciple’s consciousness, and through the presence of that light he can be guided.

    6. There is something Mercurian or Geminian about this word, “response”, and the stage that represents.

    7. Also the idea of an older brother inwardly guiding a younger brother has a definitely Geminian cast.

    8. From a still loftier perspective, the Solar Angel is an elder brother to the human monad in incarnation; similarly, the more advanced inner disciple involved in the work of inner supervision of the ‘younger’ chela, is, as well, an elder brother (though not nearly so advanced as the Solar Angel).

    9. Although it cannot be said that the stage of “Chela in the Light” relates to the second initiation (as this second stage of discipleship occurs before that initiation, as does even “Accepted Discipleship”), the ideas of response and interplay can be reasonably related to the second initiation. Further the sign Gemini is often found present in those taking the second imitation.

    3. Radiation, resulting in a sounding forth.

    1. In this phrase light and sound are related. We have often heard the interesting idea that joy sounds or resounds.

    2. When there is a condition of ‘energic constraint’—when forces present to each other hamper or constrain each other—then light is obscured, and radiation (in the sense here meant) does not occur. Under such conditions the sound issuing forth from the disciple will also be constrained and will not project.

    3. When, however, there is a clarification and harmonization of forces, and when forces (technically understood) enter into harmony with energies (technically understood), then light is released and the note of the disciple sounds forth.

    4. We might reasonably relate the word “radiation” to the stage of “Accepted Discipleship”, at which stage the relationship of the disciple to the work of the Ashram has found acceptance because it has become ‘occultly acceptable’.

    5. The “Accepted Disciple” is one whose note has truly gone forth because his life has become occultly radiatory. He is reaching his fellow men, lightening their path. He stands as a beacon to those who are still searching for what he has found.

    6. During this stage of discipleship the Master may be quite assured of the disciple’s motive and orientation. He has passed many tests, and with respect to those tests, has been found true and reliable.

    7. It should be said that the stage of “radiation resulting in a sounding forth” finds its higher correspondence in the third initiation, at which time a significant augmentation in radiation occurs, and the initiated disciple’s note is heard sounding forth in a way that truly represents the Spiritual Hierarchy, and in a manner relatively uncompromised by personal conditions.

    4. Respiration, resulting in creative work.

    1. This occult phrase refers to the process of accessing the sources of inspiration.

    2. Because there is now mutual response and interplay between soul and personality, the disciple may breathe occultly. The higher ethers begin to be exchanged for the lower.

    3. The ‘life line’ along which this breath occurs is the antahkarana, with its relationship to those astrological factors which relate to (or “rule”) the breath—Gemini and Mercury.

    4. The first part of the antahkarana relates the egoic lotus (functioning under the influence of the Solar Angel) to the personality. The second phase in the building of the antahkarana (the building of the ‘antahkarana proper’) relates the personality to the spiritual triad.

    5. Some creative work of an individual/supra-individual kind emanates from the causal body. It might be called ‘transpersonal creativity’.

    6. However, the kind of creative work here referenced brings the Divine Plan into manifestation. It is the work of intuiting the Plan through accessing the spiritual triad (an impersonal matter) and finding ways to bring that which is accessed into expression.

    7. The word, “respiration” suggests that this phase of work necessitates the establishment of a correct rhythm between the processes of invocation and evocation.

    8. If, following the sequential pattern we have established, we relate this word and its result to the disciplic stage of “Chela on the Thread”, we can easily understand that the process of invocation and evocation occur, as it were, ‘along the antahkarana’.

    9. The disciple achieves the state called “on the thread” because he is registered as a creator working on behalf of the Divine Plan. This stage of discipleship has nothing to do with achieving greater ‘personal intimacy’ with the Master for no especially useful purpose.

    10. A higher correspondence of this word, “respiration”, can be considered the fourth initiation, at which point the initiated disciple begins truly to ‘breathe’ the “air” of the buddhic plane—the first plane through which the “life aspect of divinity” can be contacted. Just as “fire” is the element associated with the mental plane, so “air” is associated with the buddhic.

    5. Reunion, resulting in the at-one-ment.

    1. The word “reunion” (resulting in the at-onement) definitely suggests access to the buddhic plane—the plane of at-onement.

    2. What is re-united? There are many unions along the Occult Path, but what seems to be suggested here is the reunion of the disciple with that which represents his spirit aspect—namely, the spiritual triad. The spiritual triad represents the monad just as the personality is meant to represent the soul.

    3. We note that what is written is “the at-onement” and not simply “at-onement”. Because the word “the” is used, a specific stage upon the Path is suggested.

    4. A higher correspondence of this stage can also be considered the fourth initiation, ruled as it is by the fourth ray, the ‘Ray of At-one-ment’. One of the words of power related to the fourth initiation is “at-one-ment”.

    5. From another perspective, Mastership itself (the fifth initiation) can be considered a great “Reunion” in which all five aspects of the “superman” are united. Mastership climaxes the process of strictly human development. From an important perspective, the number five is the number of humanity (a being individualized by the fifth Creative Hierarchy.

    6. The Stage of Discipleship to which we will relate this the word “reunion” (and is result) is “Chela within the aura”. The ‘occult distance’ between the chela and the Master has been greatly reduced. The initiated disciple is ‘taken in’; his will is rapidly merging with the Will of the Ashram, which reflects the Will of the Master (which, itself, reflects the higher Wills of the Christ and Sanat Kumara).

    6. Reorientation, resulting in a clear vision of the Plan.

    1. The term “reorientation” is used to describe a number of phases on the Path of Evolution. Every time there is a significant change of objective, we can justify the use of this term.

    2. Long before reaching the stage correlated with the word and phrase here given, the disciple has worked according to his understanding of the Divine Plan. The question is, “has his vision of the Divine Plan been really clear?”

    3. Those who are still limited by consciousness as focussed within the causal body do not yet see the Plan as it really is.

    4. We might say that the subplane of the cosmic physical plane related especially to the Divine Plane is the atmic plane. We know that atmic consciousness is no easy attainment, and is certainly beyond the reach of one who is classified as a “disciple” in the ordinary use of the term.

    5. The atmic plane is ruled by the planet Saturn, which students of astrology will recognize as having a close relation to the Plan, and to the duty or dharma of bringing that Plan into manifestation.

    6. If we look at the last three words in this series of Words for Disciples, we find “respiration”, “reunion” and “reorientation”. These three can reasonably be related to the three aspects of the spiritual triad—manas, buddhi and atma respectively. We will relate the word “radiation” to the egoic lotus and the causal sphere as a whole.

    7. Atma is the triadal expression ‘nearest’ the monadic life. We can think of the word, “reorientation”, as signifying a new orientation towards the “Will Aspect of Divinity”—a movement away from an orientation towards the second aspect to and orientation towards the first aspect. The monadic principle embodies for man the first aspect of divinity, and atma is its closest ‘outward’ expression.

    8. We should realize that we are discussing stages of development which pertain to the initiate consciousness. The six Words for Disciples are, therefore, being extended into areas of development which lie beyond the work of the normal disciple. The term “disciple” is, thus, being extended to include those who are initiated disciples—though disciples nonetheless, as are even the Christ and higher beings still.

    9. If we continue our correlation, we will find the phrase, “Reorientation resulting in a clear vision of the Plan” relating to the stage of “Chela within the Master’s Heart”. The atmic or ‘nirvanic’ plane will be involved, and the meaning of the term “heart” begins to suggest the monad.

    10. A higher correspondence of the term “Reorientation” is the sixth initiation—the Decision. At that time, a choice is made by the Master; this choice, in most cases, reorients Him towards solar-systemic and cosmic destinations far beyond our Earth (the welfare of which served as his orientation for so many millennia).

    11. A sixth degree initiate becomes a Planetary Life, and is placed in relation to the Divine Plan in an entirely new way. He begins to understand the Plan from the perspective of an assured “monadic awareness” and is brought into greater intimacy with Sanat Kumara’s Divine Vision.

    12. We can see, therefore, that “reorientation” interpreted in this manner would bring a far clearer vision of the Divine Plan as Sanat Kumara conceives it.


    Stage I.

    The life has climbed the stairway long through daily use of form. Through the lesser three, with progress slow, the long path has been travelled. Another door stands open now. The words sound forth: "Enter upon the way of real desire."

    The life, that only knows itself as form, enshrouds itself in vivid red, the red of known desire, and through the red all longed-for forms approach, are grasped and held, used and discarded, until the red changes to rose and rose to palest pink, and pink to white. Forth flowers then the pure white rose of life.

    The tiny rose of living life is seen in bud; not yet the full blown flower.

    1. The “stairway” is one of the common symbols for the evolutionary process. Through this symbol, we understand the graded nature of the evolutionary ascent of humanity.

    2. It is a familiar thought that progress in the earlier phases of evolution requires more time than in later phases. The time expended fulfilling the program of the third aspect of divinity takes longer than the program for the second and first aspects.

    3. The “stairway long” can be seen as progress through the lower three kingdoms of nature. The door that “stands open” now can be understood as entry into the human kingdom, which, if true, would be the way of “real desire”.

    4. The early human being knows itself only as form. The enshrouding red is the red of Mars (of rude desire) found in the desire body of unevolved people.

    5. The approach at first is crude, grasping and holding, using and discarding. Crude desire determines, almost exclusively, all life processes.

    6. A transformation then occurs as red changes to rose. When rose changes to pink or “palest pink”, Venus and Neptune have begun to positively condition the desire nature. The person is focussed on the higher levels of the higher astral plane.

    7. When pink moves to white, the desire nature is entirely subdued, and the man is able to live the impersonal life. Not alone the soul influences the desire nature, but the spirit as well.

    8. Eventually, the “pure white rose of life” flowers forth. Perhaps the rose of the soul might be considered to be pink in color or a deep and beautiful red. The rose of spirit is white—white representing the all-inclusiveness of the spirit.

    9. We know of the egoic lotus, but it would seem that in the monadic sphere there is another flower, which could be called the “flower of life”.

    10. At the conclusion of the description of State I, we are brought back to the early stages. The rose is in bud and will have to wait for many incarnations to be full-blown.

    Stage II.

    The picture changes form. Another voice, coming from close at hand utters another  phrase. The life continues on its way. "Enter the field where children play and join their game." Awakened to the game of life, the soul passes the gate.

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    The field is green and on its broad expanse the many forms of the one moving Life disport themselves; they weave the dance of life, the many patterned forms God takes. The soul enters "the playground of the Lord" and plays thereon until he sees the star with five bright points, and says: "My Star."

    1. As consciousness changes, the “picture changes”. Every change in consciousness can be described as a changing picture, a changing scene.

    2. The voice, which signals the onset of a new phase, comes from “close at hand”. It does not yet seem to be the voice of the soul. 

    3. The rising life is to become as a child and play the games of children upon the field of green.

    4. The soul is passing through the broad gate into incarnation. It is the Gate of Cancer ruled in part by the third ray, the green ray.

    5. The soul in incarnation is now subject to the third ray, the ray of ‘games’ (for a true seriousness [‘Sirius-ness’] has not entered the consciousness of the immature human being).

    6. The man desires to ‘play the game’ without really knowing its nature or cause.

    7. The third ray is strongly involved, as we can understand by focussing on the phrase “the many forms of the one moving Life”. These forms search for pleasure, the satisfaction of personality desire, hence they “disport themselves”.

    8. The term “weave” is also connected with the third ray, the Ray of the “Weaver”. It is the “Ray of Activity”, and the “dance of life” reflects this activity. The “many patterned forms God takes” reflect the multiplicity and fecundity of the third ray.

    9. So many today are disporting themselves upon the “playground of the Lord” (the Lord, understood as the Planetary Logos). Playing is as a rehearsal. The meaning of it all is unknown to the playing life.

    10. A star with five bright points is seen. The fifth principle of mind is now becoming more powerful. Man begins to understand his separateness and uniqueness (Leo, the fifth sign) and wants to cultivate himself—ambitiously.

    11. He can now begin to become serious—serious about himself.

    Stage III.

    The way of red desire fails. It loses its allure. The playground of the sons of God no longer holds appeal. The voice which has twice sounded from out the world of form sounds now within the heart. The challenge comes: "Prove thine own worth. Take to thyself the orange ball of thy one-pointed purpose." Responsive to the sounded word, the living soul, immersed in form, emerges from the many forms and hews its onward way. The way of the destroyer comes, the builder and again the tearer down of forms. The broken forms hold not the power to satisfy. The soul's own form is now the great desire, and thus there comes the entering of the playground of the mind.

    But in these dreams and fantasies, at times a vision comes—a vision of a folded lotus flower, close petalled, tightly sealed, lacking aroma yet, but bathed in cold blue light.

    Orange and blue in some more distant time will blended be, but far off yet the date. Their blending bathes the bud in light and causes future opening. Let the light shine.

    1. The rising life tires of that which is not of the essence. Red desire is the first to fail—a desire for inconsequential things. The “playground of the sons of God” is also seen to be insubstantial.

    2. The voice has twice sounded, once in relation to red and once in relation to green. Red and green (in this context) have represented the inclinations of the lunar lords, per se, and they have sounded exclusively in the world of form.

    3. A new ‘locus of sounding’ emerges; it is the heart. Thus, it is closer to the essence, to the “heart of the matter”.

    4. The man is now more fully an individuality, and is relating to the orange of Leo by seizing the “orange ball of one-pointed purpose”.

    5. The will is now stimulated and personal purpose emerges.

    6. The ambitious unit of life emerges from the mass consciousness of Cancer and, with emphasis upon his personal will, “hews” his way—meaning that he knocks others out of his way as he concentrates upon the fulfillment of his own desires. Caring little about the impact of his actions on others, he naturally generates a great deal of negative karma.

    7. The personality becomes most important to the indwelling consciousness, and that personality, in order to assert itself, often turns destructive to the surrounding environment. Leo transmits the separative fifth ray and the powerful, egocentric first ray.

    8. But no desired form, willfully approached and grasped, can satisfy, because, really, the power of spirit (though distorted) is at work.

    9. This way of life, however, fails to satisfy. At time, emerging in dreams and fantasies, the soul’s form comes into view and a subtle inner longing arises. The outer playground gives way to the inner playground, the mind, much closer to the soul.

    10. The vision of the soul is presented as a closed lotus, lacking aroma, and surrounded by the deep blue of spirit. (In an astrological chart, the triangles representing spirit are to be dawn in blue!)

    11. The “cold blue light” which bathes the flower also suggests the clear cold light of the buddhic plane. Buddhi is sometimes considered blue, just as the monad is.

    12. The words about the tightly sealed flower must be symbolic, because by the time a man begins to be interested in the soul, certain of the petals have necessarily unfolded, thus could not be “tightly sealed”. As for lack of aroma, this is possible, as a person in incarnation becomes (causally) a “Lotus with Perfume” only in stages of evolution quite beyond the stage here described..

    13. The orange relates to Leo and the personality. A personality is distinct (under the cleaving power of the fifth ray) from others. But blue is of the soul and spirit, and must be blended with the orange. This blending would signal the blending of the fifth and second rays. In general, orange and blue are complementary colours.

    14. This blending cannot occur until soul culture is well on its way.

    15. The blending of blue and orange, as symbol of soul culture, contributes to the opening of the lotus bud, and the causal body unfolds fully.

    16. What is suggested is that many lives must be spent in the orange period before the chastened personality begins to follow its subjective visions leading to the merging of soul and personality.

    Stage IV.

    Into the dark the life proceeds. A different voice seems to sound forth. "Enter the cave and find your own; walk in the dark and on your head carry a lighted lamp." The cave is dark and lonely; cold is it and a place of many sounds and voices. The voices of the many sons of God, left playing on the playground of the Lord, make their appeal for light. The cave is long and narrow. The air is full of fog. The sound of running water meets the rushing sound of wind, and frequent roll of thunder.

    Far off, dim and most vaguely seen, appears an oval opening, its colour blue. Stretched athwart this space of blue, a rosy cross is seen, and at the centre of the cross, where four [page 676] arms meet, a rose. Upon the upper limb, a vibrant diamond shines, within a star five-pointed.

    The living soul drives forward towards the cross which bars his way to life, revealed and known.

    Not yet the cross is mounted and, therefore, left behind. But onward goes the living soul, eyes fixed upon the cross, ears open to the wailing cries of all his brother souls.

    1. We note that the human unit, having achieved much through mental cultivation and soul culture, now purposefully enters the dark—the dark of ignorance and mass consciousness which he has long transcended. A voice only “seems” to speak. It is a different kind of voice than spoke to him at first, and is, initially, heard more faintly. It is the still, small voice of the soul.

    2. The dark is the dark of normal life—for the playground of life is really a darkened place. The way of red desire is even darker.

    3. The rising life, the advancing human being, now sensitive to the soul, is meant to carry a lighted lamp on his head. He is to be a light-bearer to others who are trapped on the playground which is really pervaded by glamor. (He is equipped with both intelligence and a measure of love. We note that in the Law of Repulse formula for the third ray; the Weaver supports a candle on his head. There has been progress, however, now that the unit of life is willing to enter the darkness. The candle of concrete intelligence has become “a lighted lamp” radiating the illumination of the soul through the mind.)

    4. The advancing man walks through the long cave. There is really no escape; he has very little latitude for movement. There is little to be seen, for the air is full of fog.  The running water in the cave is the effect of the turbulent astral plane and the rushing wind, of the uncontrolled mind. The thunder can be understood as a threatening storm caused by incompatible energies, but it can also be the voice of the soul (speaking generally and in relation to the second ray). The second ray is symbolically related to thunder.

    5. The far off oval can be associated with the oval nature of the aura. This image also suggests that opening called the “cave” within the head. The blue suggests the wide spiritual life beyond the human condition, but before that life can be accessed, the rosy cross must be encountered and traversed.

    6. The rosy cross suggests the need for loving sacrifice. It cannot be left behind until the necessary sacrifice is made.

    7. Now the rising life is named a “living soul” (so great has been the advancement through the process of illumining the way for others).

    8. Despite the difficulty and danger, the living soul goes forward, with eyes fixed upon the cross, thus intent on sacrifice.

    9. The “ears” of the living soul are focussed on the wailing cries of his brother souls”. He has forgotten himself in the fulfilling of his brother’s needs.

    Stage V.

    Out into radiant life and light! The cave is left behind; the cross is overturned; the way stands clear. The word sounds clear within the head and not within the heart. “Enter again the playground of the Lord and this time lead the games.” The way upon the second tier of stairs stands barred, this by the soul’s own act. No longer red desire governs all the life, but now the clear blue flame burns strong. Upon the bottom step of the barred way he turns back and passes down the stairs on to the playground, meeting dead shells built in an earlier stage, stepping upon forms discarded and destroyed, and holding forth the hands of helpfulness. Upon his shoulder sits the bird of peace; upon his feet the sandals of the messenger.

    Not yet the utter glory of the radiant life! Not yet the entering into everlasting peace! But still the work, and still the lifting of the little ones.

    1. The limiting cave is left behind. No longer is there dark and fog, but wide vision.

    2. He can now truly see and knows exactly the way he must go.

    3. The word, once sounding in his heart, now sounds within his head—for the spiritual will has awakened within him and he can function through the heart within the head—the organ which intuitively reveals the future..

    4. He is to follow the voice of the higher will, entering the playground of the Lord as a leader and director. Thus, the significance of the head, through which leadership and directive power are focussed.

    5. There is a second tier of stairs, which relates to the Way of Higher evolution, but the sacrificial soul resolves not to tread those stairs until its quota of redemptive work is fulfilled.

    6. His merit has brought him to the bottom step of the Higher Way

      , but voluntarily he turns his back and passes down the stairs he has successfully ascended, meeting his past in the form of the many shells (from which he is completely detached).

    7. His task is now entirely benevolent. He offers “the hands of helpfulness”, helping others to ascend the stairs he ascended long ago.

    8. The “bird of peace” which sits upon his shoulders has alighted there because he serves the Christ and can focus the buddhic energy (the energy of peace and harmony).

    9. He wears the “sandals of the messenger”—the messenger of Hierarchy. He is toiling in the ‘area’ of the Common Cross, and thus the significance of the signs Pisces (the feet), and Gemini and Sagittarius (both associated, at a certain stage of evolution, with the bearing of messages from above). He is filled with love and can bring that love to those struggling upon the Mutable Cross—the Cross whereon the third aspect of divinity is developed and expressed.

    10. The “utter glory of radiant life” comes to the liberated monad. He stands nearly at that level of liberation, but chooses to remain ‘below’ rather than release himself from the area of urgent need focussed in the lower worlds. Thus, the utter peace of the monad is not yet his. Instead he remains as a great toiler on behalf of humanity and the “little ones”. His, the task to uplift, and this he pursues until his term of service is ended.


    "The sons of God, who know and see and hear (and knowing, know they know) suffer the pain of conscious limitation. Deep in the inmost depths of conscious being, their lost estate of liberty eats like a canker. Pain, sickness, poverty and loss are seen as such, and from them every son of God revolts. He knows that in himself, as once he was before he entered prisoner into form, he knew not pain. Sickness and death, corruption and disease, they touched him not. The riches of the universe were his, and naught he knew of loss.

    1. The individualized, self-conscious human being can stand back from himself and know that he knows. His is a particular pain—the pain of conscious limitation, arising because deep within his nature, he ‘knows’ himself to be spirit.

    2. Spirit rebels at its confinement in matter. The states to which it is subjected through its voluntary sacrifice (pain, sickness, poverty and loss) are not natural to spirit.

    3. The factor of comparison, in this and many cases, is a great cause of pain.

    4. Pain and duality are inseparable. It has been said in the Vedantic Teaching, “Wherever there are two, there is fear.” We might also say, “Wherever there are two, there is pain”, however subtle that pain may be.

    5. We are told that the psychology of the “Divine Rebel” is most prominent on our planet because of the limitation of expression sensed by our Planetary Logos. This rebellion transfers to all Sons of God under His sway.

    "The lives that enter into form along with lives self-conscious, the deva lives which build the forms indwelt by all the sons of God, they know not pain or loss or poverty. [page 677] The form decays, the other forms retire, and that which is required to nourish and keep strong the outer, lacks. But lacking also will and planned intent, they feel no aggravation and know not clear revolt."

    1. The stanza above brings the nature of the “deva lives” into focus. They enter into form with the self-conscious lives, but do not suffer pain and loss as do these self-conscious lives.

    2. The devas are participants in the process of decay and disintegration, just as man is, but the kind of devas here under discussion lack “will and planned intent”, so they do not experience pain and conscious revolt. If their plans and intentions opposed the disintegration of form, a painful duality in consciousness would be created, but since the factors of will and planned intent are lacking, the sense of duality is also missing.

    A word about pain might be in place here, though I have naught of an abstruse nature to communicate anent the evolution of the human hierarchy through the medium of pain. The devas do not suffer pain as does mankind. Their rate of rhythm is steadier although in line with the Law. They learn through application to the work of building and through incorporation into the form of that which is built. They grow through appreciation of and joy in the forms built and the work accomplished. The devas build and humanity breaks and through the shattering of the forms man learns through discontent. Thus is acquiescence in the work of the greater Builders achieved. Pain is that upward struggle through matter which lands a man at the Feet of the Logos; pain is the following of the line of the greatest resistance and thereby reaching the summit of the mountain; pain is the smashing of the form and the reaching of the inner fire; pain is the cold of isolation which leads to the warmth of the central Sun; pain is the burning in the furnace in order finally to know the coolness of the water of life; pain is the journeying into the far country, resulting in the welcome to the Father's Home; pain is the illusion of the Father's disowning, which drives the prodigal straight to the Father's heart; pain is the cross of utter loss, that renders back the riches of the eternal bounty; pain is the whip that drives the struggling builder to carry to utter perfection the building of the Temple.

    1. It is clear that because of pain the human hierarchy evolves more rapidly. Pain is a great corrective, signaling deviation from the archetype.

    2. DK tells us that the devas do not suffer pain “as does mankind”.  Reading carefully, we might infer that there may be some manner in which they do suffer pain, but “not as does mankind”.

    3. The steadiness of the devas’ rate of rhythm is important to note, That rhythm is in line with the Law. Without the participating of the devas, universal laws on all levels would not be the invariable factors they are.

    4. We are told how the devas learn and grow. For the devas, learning and growing are directly related to experiencing the forms into which they build themselves. They take joy in the forms built and the work accomplished. We see that the devas are essentially the builders, and we see their close connection to the magical seventh ray—though naturally there are devas on all seven rays.

    5. The contrast between the ways in which devas and men learn is most significant. We can see why the devas are considered a feminine kingdom and man a masculine one. From the perspective we achieve by contrasting devic acquiescence with human revolt, we can see the devas as generically correlated with the second ray and rebellious man with the first.

    6. There follow many beautiful descriptions of the nature of pain and its many uses. These descriptions apply to man especially.

    7. Studying carefully the descriptions of pain, we find the presence of what might be called ‘sacrificial duality’. The pairs of opposites are fundamentally involved in each description. Through pain, the opposites are contained and unified. Pain produces a salutary effect which is opposite to its apparent nature.

    8. Pain seems to epitomize everything that is objectionable to man, but if endured and understood, brings him to his heart’s desire .

    9. Of one is to struggle against the limitations of matter, there will necessarily be pain. All pain is not necessarily upward tending, but there is a beneficent kind of pain which is caused by the aspiration of the imbedded spirit. This is particularly the kind of pain experienced by the disciple.

    10. Few of us, perhaps, wish to follow the “line of greatest resistance” which will bring us to the mountain top and to the “Feet of the Logos”, but at length the pain of trying to avoid pain becomes greater than the pain to be endured in ascent. Then the change comes and we do what we must do.

    11. Pain is the path to the “inner fire” reached through the “smashing” of the form. This is a potent image suggestive of the first ray deeply imbedded in the nature of man. I have often wondered whether the monadic nature of the human kingdom is not the first (associated as humanity is with Scorpio and Hercules, that great first ray disciple). Perhaps there are few of us who wish to smash the form, but this unpleasant result will necessarily occur if we strive to attain our essence.

    12. How will the pain of isolation lead to the “warmth of the central Sun”? That cold will release us from the heat of fire by friction and open us to the warming influence of solar love. When we think of the “central Sun” we usually think of electric fire. The central Sun, however, can be considered our monad, which is ultimately a solar factor (having its home within the Sun). Moreover, the Solar Logos is a powerfully ray two being. Thus, indeed, there will be warmth associated with the “central Sun”, simply because of the nature of the Solar Logos.

    13. How will burning in the fiery furnace lead to knowledge of the coolness of the “water of life”? And why is the “water of life” cool? Fiery burning releases us from heated experience under fire by friction. We are released towards the buddhic plane, where the clear cold light is found. The “water of life” (which can be understood as the energies of the buddhic plane as fed by still higher planes) cools all desire for life in the world of form. The coolness of buddhi is a relief to the consciousness aflame with lower desire.

    14. How is pain the “the journeying into the far country, resulting in the welcome to the Father's Home”? In this case the “journeying into the far country” is not the departure of the “Prodigal Son” into a wasteland. Rather, in this case, it can be interpreted as a painful departure from ordinary, though cherished, life (through the processes of abstraction), leading eventually to the attainment of that point of inner abstraction which is the Father’s Home, the home of the monad. (Of course, it must also be said that to “leave the Father’s home” is perhaps the most painful of all experiences; only the intensity of monadic love can offset this pain of separation. Since the human monads gladly separate themselves for the sake of lesser lives, we can assume that the intensity of monadic love is sufficiently strong to negate the existential pain of separation.)

    15. How is pain “the illusion of the Father's disowning, which drives the prodigal straight to the Father's heart”? There is That within every Son of God which is connected to the Father. When the consciousness is in a benighted condition in the outer world, it may seem that all connection with the Father has been lost. But because the Father is already deeply within the one who feels disowned and disconnected, a deep pain arises (again the pain of perceived duality). Under the pressure of this pain, the inherent connection with the Father is intensely activated and the Prodigal Son resolves to return to the Father (i.e., return to that which he really is).

    16. How is pain “the cross of utter loss that renders back the riches of the eternal bounty”? It is clear that the riches of eternal bounty cannot fill the hands of the one who is grasping for lesser things. Pain is the process which forces the dropping of those lesser things, freeing the hands to receive the bounty.

    17. How is pain “the whip that drives the struggling builder to carry to utter perfection the building of the Temple"? We have all been slaves. It is a compulsory servitude which leads to an understanding of true service. We are all building the Temple, whether the temple of the causal body or the Temple of Humanity. Our inner will is that our outer mechanism comply with the Divine Will (which, essentially, is our will). Inwardly, we will the completion of the divine task, regardless of the cost to our own outer mechanism. As souls, we adopt the attitude that the outer man must conform to inner intention. This is painful to the outer man, but it would be far more painful to the inner man were he unable to express his divinely inspired intention in the lower worlds.

    The uses of pain are many, and they lead the human soul out of darkness into light, out of bondage into liberation, out of agony into peace. That peace, that light and that liberation, within the ordered harmony of the cosmos are for all the sons of men.

    1. From all this we may learn that pain is the indicator of true direction.

    2. Like chastening karma, pain seems to be one thing but, in disguise, is really another.

    3. Pain—a perceived negativity—has the goal of ultimate positivity. It is a prime tool of the Lords of Karma.  It is in the study of pain and its uses that we discover the truth of the old Heraclitian maxim: “everything turns into its opposite”.

    4. Pain arises from duality, and humanity, more than any other kingdom, is beset by duality. Scorpio, humanity’s astrological sign produces the “Conflict with duality. The Fighter.”

    5. Because the opposites are so clearly presented to us, we can more rapidly and decisively choose the higher of the pairs of opposites. The whole process of human progress is a redemptive one, facilitated by pain.


    "The assuaging waters cool. They slowly bring relief, abstracting form from all that can be touched. The quivering [page 678] fever heat of long repressed desire yields to the cooling draught. Water and pain negate each other. Long is the process of the cooling draught.

    1. This selection from the Old Commentary deals in symbolic terms with certain stages of the ‘Path of Release’.

    2. “All that can be touched” constitutes all within the three lower worlds from which one must release oneself—all that normal sentiency reveals.

    3. The abstracting from form seems to be the abstractive elevation of consciousness so that it can express through ever subtler forms.

    4. What are the “assuaging waters”? These waters have to do with the realizations achievable in the higher worlds; they bring a melting, a fusing and an identification with all souls. To the one who has long struggled to tread the Path, disciplining himself, suppressing desire (acting as if lower desire does not exist), higher realizations of the fusing and blending powers greatly lessens the pain of unfulfilled or repudiated desire. These ‘waters’ negates the fiery pain of desire.

    5. The “heat” here referenced is “fire by friction”; the “water” can be meaningfully related to the energy of solar fire.

    6. The fusing and blending love of the soul has much to do to cool, tranquilize and, eventually, offset and negate the fiery urgency of personal desire. The process can take many lives.

    "The burning fire releases all that blocks the way of life. Bliss comes and follows after fire, as fire upon the waters. Water and fire together blend and cause the great Illusion. Fog is the product of mist and steam and noise, veiling the Light, hiding the Truth and shutting out the Sun.

    1. There are many fires. What are the burning fires here referenced? If the “burning fire” releases all that blocks the way of “life”, then we are speaking of the fires that open the door for the entrance of the life aspect of divinity. One reasonable interpretation is that these fires are the fires which consume the causal body.

    2. The “waters’ mentioned in this section refer to personality sentiency, especially the sentiency of the astral body. On a higher turn of the spiral, the waters may also refer to the soul’s sense of ‘touch’ which, though relatively advanced in nature, gives way to a higher octave of sentiency after the releasing fire has done its work.

    3. The fact that bliss comes and follows after the fire is another hint that we are here discussing a very high stage of evolution. Bliss is directly related to the life aspect of divinity and supervenes in a more continuous way after passing through the fires which accompany the fourth initiation.

    4. There are processes necessitating the application of fire and water which belong to the ‘curricula’ of both the second initiation and the fourth.

    5. We must study these stanzas carefully. In one paragraph a lengthy period of time, perhaps spanning many lives, may be indicated.

    6. One product of the union of water and fire is kama-manas. The kama-manasic mind is deluded by the Great Illusion. Neither feeling nor thought are pure when combined as kama-manas; glamor and illusion are the result of this combining.

    7. When mind (fire) is combined with water (i.e., with kama

      , feeling, desire), bias is the result, leading to distorted perception. Only the mind detached and illumined by the soul can begin to perceive reality.

    8. A very interesting definition of the nature of “fog” is given: “Fog is the product of mist and steam and noise.” We may judge “fog” to be denser than mist. Steam is super-heated water, but only when it combines with mist (which consists of  visible, airborne water droplets) does a vision-obscuring “fog” result.

    9. Noise is incoherent sound; it lacks regular vibration (musical tone) and order. Noise is always sound which is either inharmonious with the present sonic ‘atmosphere’ or disruptive of it.

    10. This stanza tells us that “fog” (obscurative glamor and illusion) has a discordant, disruptive sonic content.

    11. “Fog” from the perspective of consciousness, veils Light, hides Truth and shuts out the Sun. The first light to be veiled is the light of the soul. Truth, also, is focussed, initially, in the soul realm, though later in progressively higher realms. And the “Sun”, here given, is the soul.

    12. Water and fire are necessary in the purificatory and redemptive process, but there are times in the evolutionary process when their mutual interaction produces temporary, undesirable results.

    13. Kama, or feeling, must be purified and rendered responsive to the heart and soul. Fire, or mind, must be infused by the higher light so that it serves the truth-seeing soul consciousness.

    “The fire burns fiercely. Pain and the waters disappear. Cold, heat, the light of day, the radiance of the rising sun and perfect knowledge of the Truth appear.

    1. Of the many possible burning grounds, these two sentences seem to reference one of the final ones—final where humanity, per se, is concerned.

    2. Pain disappears with the disappearance of the normal personality (which is not the ‘mayavirupic personality’ which still may be used by a Master). Pain is most associated with the number four—the number symbolizing the personality (though that number symbolizes the buddhic plane as well, and other higher energy fields).

    3. The “waters” which disappear are all types of magnetisms and contacts which relate not only to personality but to the soul within the causal body—for it is the destruction of the causal body which is the subject of this short section of the stanza.

    4. The “cold” is the influence of buddhi—the clear, cold light of the buddhic plane. The “heat” is spiritual energy, not (in this section) personality heat or force. The “light of day” can only be seen from the perspective of the spiritual triad. Interestingly, the type of light associated with the triumphant sign Scorpio is the “light of day”.

    5. The “rising sun” is not alone the soul-as-sun, but the suns of triad and monad. The “perfect knowledge of Truth” is buddhic in nature, or higher. It is not given to the consciousness within the causal body (relatively advanced though such consciousness may be) to grasp Truth as it can be known within the spiritual triad—a field of spiritual experience unencumbered by all that which has been generated from ‘below’. The spiritual triad is more a transcendental than a transpersonal field.

    "This is the path for all who seek the Light. First form, and all its longing. Then pain. Then the assuaging waters and the appearance of a little fire. The fire grows, and heat is then active within the tiny sphere and does its fiery work. Moisture likewise is seen; dense fog, and to the pain is added sad bewilderment, for they who use the fire of mind during the early stage are lost within a light illusory.

    1. In this case the “Light” may be looked at generically and as occurring at all stages. The “Light” eventually sought is the “Highest Light”.

    2. The developmental sequence is given. The curriculum of form comes first. Form is subject to desire, and intensified desire is understood as “longing”.

    3. The following of desire and longing can only lead to “pain”, because such a pursuit keeps a human being divided from his/her higher nature; that division creates dissonance; dissonance (prolonged and unresolved) is pain.

    4. “Assuaging waters” in their first mode, represent the harmonizing of the emotional/desire nature, through the incipient power of love. The aspiring soul-in-incarnation touches the realm of beauty, the realm of soul.

    5. The “little fire” is the preliminary use of the mind to clarify the path of life.

    6. It is clear that we are here describing an alchemical formula.

    7. The “tiny sphere” may be thought of as the ‘sphere of mind’. The entire aura is, relatively, also a “tiny sphere”.

    8. The “tiny fire” grows in intensity and the unsuspected “moisture” within the sphere condenses. The moisture is “seen” because of condensation. Conditions grow more opaque as visible moisture turns into “dense fog”. This happens because desire and feeling become inflamed by the growing fire. Intensified desire blots out the light.

    9. The ascending unit is temporarily lost. Harmony with soul remains unachieved, prevented by intensified desire; hence, the sad bewilderment.

    10. A light is shining, but it is an illusory light, though seeming to such individuals, real enough.

    "Fierce grows the heat; next comes the loss of power to suffer. When this stage has been outgrown, there comes the shining of the unobstructed Sun and the clear bright light of Truth. This is the path back to the hidden centre.

    1. The burning intensifies until all personality sentiency is burned away. Fire has eliminated all ‘watery’ attachments. Only when there is some form of attachment can there be pain because attachment makes the rending process possible. Attachment is a dualistic act.

    2. The power to suffer is can be understood as preoccupation with evident inharmonies. Suffering can cease in two ways; inharmonies can be harmonized, bringing release; or, inharmonies may for a time remain, but the consciousness has learned to abstract itself from them. When desire for life in the lower worlds ceases, suffering ceases. This, the Buddha has taught us through His Four Noble Truths.

    3. The power of soul love will also contribute to the negation of suffering.

    4. The “Sun” is referenced throughout the various sections of the stanza. The clue to the meaning of the “unobstructed Sun” comes when we realize that not only the personality, but the causal body, too, is an obstruction. The spiritual triad is the “unobstructed Sun”, and on a still higher turn of the spiral, the monad is that Sun.

    5. The symbol of the “Sun” is closely related to buddhic energy and to the plane of buddhi. When we hear of the clear bright light of Truth”, buddhi is again suggested.

    6. The light shed by the rising of the “unobstructed Sun” throws light upon the Path leading back to the monad, the “hidden center”. The deepest center of any system is always hidden.

    "Use pain. Call for the fire, O Pilgrim, in a strange and foreign land. The waters wash away the mud and slime of nature's growth. The fires burn the hindering forms which seek to hold the pilgrim back and so bring release. The living waters, as a river, sweep the pilgrim to the Father's Heart. The fires destroy the veil, hiding the Father's Face."

    1. We end this beautiful alchemical stanza with directives and injunctions for the earnest Pilgrim. In fact, the human being is being addressed as if he/she were the monad, the Pilgrim in the “strange and foreign land”—the deserts, seas and fires of the three lower worlds. Eventually, even the world of the spiritual triad comes to be regarded as a “foreign land”.

    2. The right response to pain is not suffering but use. All is to be used. This, of course, will require the detachment which only a focus within the soul and spiritual triad can provide.

    3. In this summary section, two kinds of fires and two kinds of waters are referenced.

    4. The first waters are the ‘waters of grief’, the ‘tears of purification’, which eventually harmonize the astral body of the aspiring human being, washing away the unholy mixture of earth and water we call “mud” and “slime”. We have only to recall from the Secret Doctrine the loathsome ‘creations’ wrought by “Nature unaided” to realize the nature of “mud” and “slime”.

    5. The first fires are the quasi-liberating fires of mind which burn through lesser and inhibiting forms created by the benighted indwelling consciousness. Such forms are ‘seen through’ and, thus, repudiated.

    6. The “living waters” are entirely higher than the waters of the first kind. These are the “waters” of the buddhic plane. Buddhi is connected with the “Heart of God”, which can be found in an even more intensive form on the monadic plane, where the “Father’s Heart” and the “Father’s Home” are united.

    7. Those who have experienced buddhi know the flow of love which belongs to the experience. This “flow” is a river of liquid love uniting and harmonizing all aspects of creation.

    8. The final fire may, itself, be considered to occur in two forms. The first of these higher fires (really a union of fire by friction, solar fire and, especially, electric fire) destroys the causal body. But it can be asked, when this destruction occurs, is the “Father’s Face” really revealed?

    9. The “Father’s Face” is, we are told, only revealed at the fifth initiation, when the candidate, now a Master, can “see the Father face to face”. Thus there is another burning ground, following that of the fourth initiation, which makes this possible.

    10. A still higher fire, not only reveals the “Father in Heaven” (our monadic aspect), but brings about complete identification with the monad. This is the fire which burns through the spiritual triad, considering that triad as the personality of the monad and, therefore, at length, an obstruction. It requires, however, a very high stage of evolution, if the permanent atoms of the spiritual triad are no longer to be necessary. Anything that would be said about such a stage and the process of the monad’s divestiture of the triadal permanent atoms would necessarily be entirely speculative.


    There is a curious and ancient Atlantean chant which is no longer used but in those far off times was chanted by the initiate who took the third initiation—the consummating initiation of that period. It goes as follows. The translation of the symbols in which it was written necessitates the loss of rhythm and potency.

    1. There is much beauty in the following “chant” (as the Tibetan calls it). We no longer know the melody, if there was one, or the ‘pitch’ on which it was chanted or intoned. Nor do we know the rhythm. All these would be of great interest. The meaning, however, we can grasp.

    2. One wonders how Master DK knows about such ancient forms of words. Does He find them in the inner libraries to which He has access? Or does He, perhaps, remember using them?

    3. The times were, indeed, far off, because the end of the last part of the Atlantean Civilization occurred more than 800,000 years ago according to The Secret Doctrine.

    4. We learn that the third initiation was the consummating initiation of the Atlantean period. This stands to reason when we learn that both the Christ and the Buddha (the most advanced of our present dual humanity) took the third initiation during the Atlantean period.

    5. After studying the chant, we must wonder why it is no longer in use. It is probably the result of our present inability to read the symbols in which it is written.

    6. The right use of mantric chant with full rhythm and potency will probably emerge during the New Age. Many ancient practices will be restored and will probably appear entirely new to us.

    "I stand between the Heavens and Earth! I vision God; I see the forms God took. I hate them both. Naught do [page 679] they mean to me, for one I cannot reach, and for the lower of the two I have no longer any love.

    1. The state of wretchedness of the disciple poised between heaven and ‘hell’ is suggested.

    2. Heaven is the world of the soul on its own plane. Earth is the three lower worlds.

    3. We are presented with a vivid description of the disciple’s dual consciousness.

    4. There is some sense of the divine, “God”, and also a realization of the forms taken during the long and repetitive processes of incarnation.

    5. The wretchedness of the experience is dramatized in the sentence, “I hate them both.” The disciple hates not only that which imprisons him but the good that he cannot yet achieve.

    6. The disciple approaching the third degree is repelled by life in the lower worlds, and at the same time incapable of achieving his fondest dreams. Despair temporarily accompanies this inability, and the strange psychological rejection of that which is so much coveted.

    7. The disciple here described stands in a no-man’s-land of existential dissatisfaction. This condition, however, is temporary.

    "Torn I am. Space and its Life I cannot know, and so I want it not. Time and its myriad forms, I know too well. Pendant I hang betwixt the two, desiring neither.

    1. The chant continues to describe the painful rending process.

    2. The disciple is torn, interestingly, between Time and Space. In the chant Space is given a superior position. It represents freedom and expansion. It is associated with “Ouranos” (Uranus), Lord of “Heaven”.

    3. Time, however, is associated with Saturn and all the limitation for which it is renowned.

    4. Saturn represents the familiar in relation to which the disciple experiences disgust, even hatred. He is functioning under the “Law of Repulse”.

    5. Uranus/Space, represents the new and all that is, paradoxically, hated because it is unachievable.

    6. The aspiring disciple is swinging between the pairs of opposites. He is pendant, the “Hanged Man”, Caught between an attraction to things which cannot be consummated, and a repulsion from that which has been long experienced, his is the depression of desirelessness.

    "God from high Heaven speaks. There is a change. I hear with ear attentive, and, listening, turn my head. That which I visioned, yet visioning could not reach, is nearer to my heart. Old longings come again, yet die. Old chains of glamour snap. Forward I rush.

    1. Fortunately, the disciple need not do all to remedy this pendant state.

    2. The “Voice of God” is heard. The energy changes. The disciple hearkens to the heavenly Word.

    3. The effect of this Word makes it possible for him to turn his head. The vision of Heaven comes closer and seems more attainable. He is encouraged.

    4. Although the forces of the ancient past rise again, they easily fade away and die.

    5. An advance is made against glamor. This powerful phrase describes the advance: “The chains of glamour snap.”

    6. Released, temporarily, from the slavery of past magnetisms, the disciple who would be initiate rushes forward towards Heaven and the Voice.

    "Myriads of voices speak and halt me in my tracks. The thunder of the sounds of earth shuts out the voice of God. I turn me on my forward path, and vision once again the long held joys of earth, and flesh and kin. I lose the vision of eternal things. The voice of God dies out.

    1. But the experience of duality is not over. The lower forces and energies have not been overcome and they pull with strength upon the disciple who thought he was advancing.

    2. He is halted in his tracks. The many sounds of earth overpower the “voice of God”.

    3. The disciple revolves and faces towards the conditions which have for so long imprisoned him.

    4. But now, again under the sway of glamor and illusion, they seem attractive to him.

    5. He capitulates to the appeal of the familiar: the joys of earth, flesh and kin hold him once again, and his vision of things eternal dies. He no longer hears the voice of God.

    6. If we turn our concentration towards that which long has held us, the vision we are seeking to cultivate is weakened. “Heaven” is not so strongly established in the lives of most of us that it cannot be overcome by the force of the familiar. If we turn our eyes to earth, we shall strengthen its hold over us. One cannot contemplate with equal love the energies which oppose each other.

    "Torn again am I, but only for a little time. Backward and forward shifts my little self, e'en as a bird soars into heaven and settles back again upon the tree. Yet God, in His high place, outlasts the little bird. Thus do I know that God will victor be and later hold my mind and me in thrall.

    1. The rending and tearing process continues. The duration of the changes shortens.

    2. The little self is the area of fluctuation, not the Higher Self.

    3. The image of a bird periodically attempting to fly to heaven only to seek the security of the branch is most descriptive of the disciple’s state.

    4. God and the little bird (the personality that would soar) are contrasted. God (the spirit/soul) is mighty, and, of course, will outlast the little bird.

    5. The one in thrall to the lower worlds shall be in thrall to God. When God captures us and enslaves us in a higher way, not only is God the victor but so are we.

    6. Despite his fluctuating experience, a firm faith arises within struggling disciple. He senses that God’s victory is imminent.

    "Hark to the joyous paean that I chant; the work is done. My ear is deaf to all the calls of earth, except to that small voice of all the hidden souls within the outer forms, for they are as myself; with them I am at-one.

    1. The disciple breaks through. He consciousness is filled with joyous song—the paean of victory.

    2. The lower voices and sounds have no more hold over him. He need no longer struggle with them because, in fact, his ear has become deaf to those sounds.

    3. He is now deaf to all allurement, but still sensitive to the still small voice of soul imbedded within every form.

    4. Though free now himself, he realizes his oneness with the souls still imprisoned in form.

    5. A great sense of unity descends upon him. He identifies with all humanity. He is swept by buddhic energy; the first great at-one-ment has occurred.

    "God's voice rings clear, and in its tones and overtones the little voices of the little forms dim and fade out. I dwell within a world of unity. I know all souls are one.

    1. The chant uses a musical analogy. The triumphant disciple hears all the rich variety of God’s voice.

    2. These heavenly tones are far more real than the “voices of the little forms” which dim and fade. The greater Sound has overcome the myriad lesser sounds.

    3. The disciple, now initiate, lives in ‘uni-son’—the sonic equivalent of unity.

    4. Oneness is no longer a theory. It is known.

    5. The second principle of the Secret Doctrine is established in consciousness: “All souls are one with the Oversoul.”

    "Swept am I by the universal Life and as I sweep upon my onward way—the way of God—I see all lesser energies die out. I am the One; I, God. I am the form in which all forms are merged. I am the soul in which all souls are fused. I am the Life, and in that Life, all little lives remain."

    1. The Presence of Divinity intensifies. The initiate experiences a taste of “universal Life”—the life which lies even beyond the life of our Planetary Logos.

    2. A vast vision of unity, reminiscent of the Great Vision in the Bhagavad  Gita, presents itself.

    3. The Way of God appears. But it is a Way which reveals the divinity not only of spirit/soul but of form.

    4. God and Form are one. The initiate knows that he is God, Form, and all-inclusive Life. He embraces all forms of Life. The sense of separation is forever ended.

    5. The Many and the One are revealed to be identical. Synthesis supervenes. The great Pairs of Opposites are resolved. “Two Merge with One.”

    These words, chanted in the ancient formulas on peculiar and selected notes, were most potent and brought definite results in certain ancient ceremonies that have long since died out.

    1. The Tibetan’s description of the ancient practices is extremely interesting.

    2. One senses that, although these practices have long since died out, they would still be of great value in the coming Age. Otherwise, why would He tell us about such chants, practices and ceremonies?

    3. One senses that the chant not only described a process leading to the third initiation, but induced processes leading thereto.

    4. It is clear that humanity has forgotten much of value which must be restored with the Restoration of the Mysteries.

    5. A greatness of culture and civilization presently inconceivable to us is on its way. Our task is to do all we can to ensure that the Hierarchy can externalize as expediently and beautifully as possible. More is not within our power. When Hierarchy is again visibly present with us, the longed for revelations will come and the world will be transformed—made anew. Surely this is worth our intensive labor.

    [page 680]

    PART I

    The world today is going through a preparation period and an interlude of adjustment to the new world and the new order which is coming into being. This new world is verily a new creation and with its activities the Masters are today engaged, working as always through the medium of Their disciples. In this preparatory period, the Masters are today occupied, among other things, with preparing disciples for constructive work for service and eventually for initiation. They are consequently occupied with forming new groups of disciples who can gradually be integrated into existent groups and be available for world service. It is planned to do this on a large scale because of world need and the willingness of the world aspirants to take the personal risks, incident to this preparatory work.

    1. The Tibetan begins this section on the Six States of Discipleship by speaking of the “new world order”. That phrase can be used in many ways, with entirely opposite meanings. Naturally, the Tibetan means the social order intended by the planetary Divine Plan.

    2. We should realize that when the Masters externalize they will be engaged in a massive creative work. The truest creativity is that which manifests the patterns intended by the Divine Plan—not only in art, but in a wide variety of fields of expression. Every Ashram has its specific type of creativity.

    3. We remind ourselves that the Masters, at present, are constrained to work through the medium of Their disciples.”

    4. A number of the Masters are engaged with forming “new groups of disciples.” Master DK was thus involved, and His labors in this regard are evidenced through the various types of instructions found in DINA I and II, Telepathy and the Etheric Vehicle, Glamor a World Problem, Esoteric Healing, and in Education in the New Age. A number of His other books could easily have served as texts for the yet-to-be-organized Groups of Nine.

    5. The new groups are to be integrated into “existent groups” which, we can think, are the various subjective groups and the inner Ashrams.

    6. The motive of this whole process is, principally, “world need.”

    7. We are alerted to the fact that world aspirants encounter “personal risks” when they engage in this kind of preparatory work. What can such risks be? Some are simply the sacrifices and privations incident to expressing a sense of values at odds with humanity’s prevailing values. The true aspirant or disciple is sure to be misunderstood by many.

    8. Other risks are more subtle. The disciple’s entire lunar nature is placed at risk through contact with potent subjective energies which can bring disease, destruction and death if improperly handled.

    9. There is also the risk of encountering members, in various grades, of the “forces of opposition.” Such encounters, though probably more rare than modern aspirants and disciples suppose, pose a threat to all three personality vehicles.

    10. The disciple in training is “playing with fire”; this should never be forgotten.

    11. Yet the spirit within is urgent, and, at length, slavery to lower form becomes intolerable, prompting the aspiring disciple to do whatever is necessary to be free and hence more useful.

    12. Eventually, the risk of not taking the risk incident to spiritual development is understood to be the greatest and foolish risk.

    There are certain very simple rules to which I would refer and which form a foundation of truths which you already accept as necessary to all spiritual advancement. These are the accepted requirements and are recognised as present in all whom the Masters take in hand and weld into Their groups for service. They are:

    1. A foundation of certain ‘acceptances’ is required of anyone who can qualify to be trained by a Master of the Wisdom.

    2. One notices how often, despite the complexity of certain aspects of the Teaching, Master DK tries to keep things “simple”. We note the phrase “take in hand”; it suggests the image of leading one who must be led by the hand. Our naiveté and blindness are evident.

    3. Again, we understand that a Master’s creation of new, external groups is for the purpose of welding them into His larger, internal group—the Ashram. A great gathering into the Ashrams of the Masters is at this time desirable.

    1. The recognised need to tune in, as far as the individual aspirant can, on world need as it is gradually emerging. It must be borne in mind that the requirements for those who will work at this bringing into being the new world will be of a different nature in many ways from the past. This must be carefully borne in mind. The world need must be approached mentally and spiritually and not emotionally. So many aspirants and would-be disciples are emotional; they shrink from the facing of existent facts and approach problems from their own preconceived ideas of service and their own established idealisms.

    1. Aspirants and disciples in training are not being trained principally for their own edification. Their real usefulness depends upon their ability to tune in on the gradually emerging world need.

    2. DK reminds us of the newer requirements. Aspirants and disciples of the past may have been able (to a degree) to tune in on world need, but that attunement was more emotional than mental. Given the world situation and the rapidly advancing intelligence of the human race, an enlightened mental response is what is needed.

    3. Even today, the Tibetan tells us, aspirants and disciples are too emotional. The unfortunate results of such an emotional focus is an inability to approach facts as they are, rather than through their own “preconceived ideas of service and their own established idealisms.” Such an approach would inevitably mean a relative ineffectiveness in service.

    2. The achievement of a finer sense of values. Rest, amusement, idleness, argument and criticism have no real place in a disciple's life for the next few years. A sane handling of the physical mechanism will be required, plus a divine indifference to personal feeling and health reactions. Complete dedication to the meeting of human need; [page 681] utter consecration to the Plan; intelligent cooperation with all whom you recognise to be senior disciples; adequate care to take right action in circumstances so that your efficiency is not impaired; the conservation of energy through silence and through that constant radiation which is based on self-forgetfulness—that is what is asked of the disciple in the world today, this is what the Hierarchy expects and this is what will eventually open the door of initiation. That door has to be opened more widely at this time by the accepted disciples of the world so that more and more of the human race may more easily enter. Self-interest will not open it.

    1. The next requirement challenges our system of values.

    2. We note that rest, amusement and idleness are linked with the obvious liabilities of argument and criticism.

    3. The Tibetan seems to put a term (a time limit) on this requirement; He speaks only of the “next few years”. Do we know what He may mean? Do we suppose that those few years have passed long ago and that these activities are now allowed?

    4. Of course, the physical mechanism must be handled sanely. It is inadvisable to destroy it through excessive “righteousness”. “Do not be righteous overmuch; why shouldest thou die?”

    5. But there will inevitably be health reactions and uncomfortable feeling states; to these He asks that the disciple adopt an attitude of “divine indifference”. Divine indifference is always accompanied by ‘divine perspective’, or at least a sense of perspective that is becoming increasingly spiritual and, hence, inclusive.

    6. DK asks for “complete dedication to the meeting of human need” and “utter consecration to the Plan”. We to not find the note of compromise in these requirements. If there is to be the kind of dedication and consecration required, we must certainly know how to attune to human need, and understand, at least somewhat, the true nature of the Plan (without distortion).

    7. Each of us should spend a little time in reflection to see if we can come close to meeting these requirements. If we treat these items of advice as platitudes and gloss over them without careful examination, we may find ourselves failing to follow them.

    8. DK asks for “intelligent cooperation with all whom you recognise to be senior disciples”. First must come the recognition of senior disciples, unaccompanied by any personal reaction such as excessive devotion, envy, jealousy, self-disparagement, etc. The principle of hierarchy extends as far as our understanding can reach. By honoring it, we will eventually find that we are serving and obeying the highest aspect of our very selves.

    9. Another requirement: “adequate care to take right action in circumstances so that your efficiency is not impaired”. The Tibetan is calling for “skill in action”. So many disciples mean well, but the fail to take right action. Efficiency relates to the third aspect of divinity and comes under the Law of Economy. Disciples must be intelligent, efficient human beings, and thus useful in the project of world salvage.

    10. The process of “spiritual advancement” and fitness to be welded into one of the Master’s groups further requires, “the conservation of energy through silence and through that constant radiation which is based on self-forgetfulness”. Much energy is dissipated through the throat center because of unnecessary talk. Perhaps we should gauge our energy expenditure to learn whether or not we find this to be true.

    11. The “constant radiation which is based on self-forgetfulness” is most interesting. Do we realize that when we become preoccupied with ourselves our spiritual radiation is sharply reduced or, even, ceases? A disciple serves primarily through his/her radiation. If that radiation is hampered by excessive attention to the little self, that disciple has rendered his/her service ineffective!

    12. DK has been listing for us the “expectations” of Hierarchy. He has given us certain requirements or standards to which He and other Masters expect us to conform. The incentive of initiation is then associated with these requirements. If they are not fulfilled, initiation cannot be taken. Thus an earnest review is in order.

    13. Then follows a significant challenge. We are told that the door to initiation must be opened more widely by the accepted disciples of the world so that more of the human race may enter through that door.

    14. This may, at first, come as a surprise. Had we thought that we, if we are accepted disciples or approaching that state, had the responsibility of opening the door of initiation for others? This is an important reversal of perspective. Usually, it might be thought, that no one can open the door of initiation for another and that, in any case, it is Hierarchy that opens that door. Actually, all of these ideas may be true in certain respects.

    15. What DK probably means is that the accepted disciples of the world (who know at least something of the Ashram and its requirements) are responsible for training aspirants for initiation in various ways. Accepted disciples are (in almost every case) at least initiates of the first degree, and hence have fulfilled certain preliminary requirements which allow them to be more closely affiliated with the inner Brotherhood. Because of this affiliation they can transmit (in an attenuated manner) hierarchical energy and inspiration to those who aspire. This transmission works as a mode of preparing the aspirants and bringing them closer to the fulfillment of the requirements which will allow them to pass through the portal.

    16. Then comes a short sentence, which, I believe, should be emblazoned on the forehead of every aspirant or disciple when he/she things of the requirements for opening the Door of Initiation: “Self interest will not open it.” Self-interest is so subtle that we should not lightly pass by this sentence as obvious. Let each of us must have the courage to root out the latent self-interest in our nature, of that self-interest which may disguise itself as interest in others. Perhaps we will be in for a few surprises!

    3. The development of a fluidity of mind and attitude which will recognise the fact that—though the Plan stands—techniques, presentations, idealisms and methods must necessarily change. This is not an easy thing to do. The Plan, as I have outlined it to you in the past, was but a skeleton outline and simply an underlying basic structure. It was the steel scaffolding of the new world-to-be as regards that part of it which you could aid in materialising.

    1. The next requirement is essentially that of flexibility with regard to non-essentials and firmness with respect to essentials.

    2. The world process is so vast and complicated that it is easy to feel insecure. Rigidity is one of the paramount signs of insecurity. Firmness and rigidity are not the same.

    3. DK clearly states that He has not given us anything like the entirety of the Divine Plan. How could He? First of all, we would not be capable of receiving it. Secondly, it could not be reduced to the printed word.

    4. Just a fragment of the Divine Plan has been revealed, though an important fragment: “the steel scaffolding” of the coming world, and really, only that part which disciples, equipped as we are, can aid in materializing.

    5. Thus, before we become too rigid on any point of supposed certainty, we should realize that we see very little of the big picture.

    It is not easy for the average person to be fluid and to change details and methods in relation to that which has been taught in the past and about which he has evolved definite and distinct ideas. Are you, therefore, prepared to throw these overboard and work in the way which will meet the new world need under the new incoming influences?

    1. Master DK is constantly reminding disciples that, really, they are quite average. Here He even likens them to “the average person”. A sense of humility is forever a most valuable asset for the disciple.

    2. The rigidity of the concrete mind presents a problem in this regard. The disciple has learned to build thoughtforms, and this building process (though undoubtedly valuable) has created a ‘prison of thought’ distorting and disguising reality or blocking its perception.

    3. DK asks us a question: Are we ready to throw our cherished mental formulations overboard in order to better meet world need?

    4. Simply because our ideas may be definite and distinct, and, perhaps, intelligently expressed, does not mean that are either accurate or useful.

    5. Perhaps we should pause to realize that we all have many such formulations awaiting the adjustment which only the perception of a greater reality can impart.

    6. While the importance of cultivating our minds is unquestionable, each of us must learn to enter the intuitive realm (which is far more flexible than the strictly mental realm). Through the intuition, new knowledge uniquely suited to circumstance is available at every moment. If we remain in the grasp of our rigidities, we are simply fearful.

    The disciple upon whom the Master can most confidently depend is the one who can—in periods of change—preserve that which is good and fundamental while breaking from the past and add to it that which is of immediate service in the present. An attitude of spiritual compromise is right, needed and very rare to find. Most of the things about which there may be argument and contention among disciples concern methods and relative non-essentials; they deal with points of organisation. They are not so important as the inner unity of vision and the ability to concede where no wrong is involved and where a fellow worker fails to see the point. Disciples need to see to it that they do not hinder by any form of self-assertion, [page 682] or by the imposition of their own ideas or by any authoritarianism, based on past procedure. Ponder on this. The disciple who is sure that he is always right and who is confident that his interpretation of what is needed is infallibly correct and that others must be moulded into cooperation with his planned procedures can greatly hinder the good work. The task of the modern disciple is to sense need and then to meet it and this, again, is part of the new emerging technique of invocation and evocation.

    1. We learn that the Master is seeking to depend upon us with confidence. We all know the story. If someone is working for us, we want to be able to trust them to carry out their work in a manner which will promote our objectives. It is the same for Hierarchy.

    2. We are to preserve the good and the fundamental, and at the same time, break from those aspects of the past which have shown themselves to be useless in the present moment. Additionally, we are to add to our approach an ability to express that which will be “of immediate service in the present”. The Master has previously told us how valuable is the fourth ray of “Harmony through Conflict” in this process.

    3. Another red-letter sentence is given:  “An attitude of spiritual compromise is right, needed and very rare to find.” The emphasis should be placed on the word, “spiritual”, as compromise for its own sake is a deterrent to the expression of the Plan.

    4. There are many arguments and contentions among disciples today. DK tells us that most of these squabbles are not really important, not really focusing on essentials at all. Non-essentials and points of organization are the usual content of such divisive differences of opinion.

    5. The preservation of “inner unity of vision” is far more important, and the ability to concede over non-essentials and where another simply fails to grasp the point. The ‘heat’ of argument is injurious to the unity which soul seeks to promote.

    6. DK asks us to ponder on the following: “Disciples need to see to it that they do not hinder by any form of self-assertion, or by the imposition of their own ideas or by any authoritarianism, based on past procedure.” The personal ego, ever sure of its very limited point of view, is ever ready to assert, with presumptive authority, that point of view. The past is the past. Usually, past procedure has not been the best procedure. There can always be an improvement in procedure. If we ignore DK’s warning, we will fall into a pattern of rotary motion instead of advancing with spiral-cyclic motion. The habits of the past seem secure simply because they are set and known. It is not an enviable state to fall in love with ones limitations simply because they are well-known.

    7. We have all been with those who are “always right”. Perhaps, we, at times have been “right” when in fact we were far from “right”. We are not in the business of protecting our own self-created mental structures and patterns. It is the real and sensed need that we are to meet it, invoking the right response in any moment and acting on the basis of the resulting evocation. Why waste time in defending established response patterns? Such defense amounts simply to defense of the little ego—that very partial and illusory identity.

    The life of a disciple is a gradual but steady moving in towards the centre, and accepted disciples are definitely a part of the Hierarchy. The Hierarchy is a place of fusion of all souls upon the higher levels of the mental plane. Just in so far as a person comes under soul impression, then soul control and final identification with the soul, just so far does he move towards the centre of fusion. As your love for humanity increases and your interest in yourself decreases, so will you move towards that centre of light and love where the Masters stand in spiritual being.

    1. The concept of the “centre” is ‘central’ in the life of disciples preparing for initiation. ‘Up’ is equivalent to ‘in’.

    2. It is significant to realize that accepted disciples are definitely part of the Hierarchy. As acceptance can come perhaps midway between the first and second initiation, and, more frequently, closer to the second degree, we see that even initiates who have not yet achieved the second degree are, from a certain perspective, considered “a part of Hierarchy”.

    3. One of the important definitions of Hierarchy is here given: “Hierarchy is a place of fusion of all souls upon the higher levels of the mental plane.” We note that Hierarchy is a place of fusion for all souls. This means that in our soul aspect, we are all members of Hierarchy, just as, as monads, we are all members of Shamballa.  Naturally, this does not mean that we are effectively and practically members of Hierarchy and Shamballa in our expression upon the lower planes. DK has often said that in their true soul nature, we are very much like Him. We differ greatly, however, in the amount of soul or monadic quality we can bring forth into expression in the three worlds of human evolution.

    4. The sequence of approach to the “centre” is given: soul impression, soul control and finally, identification with the soul.

    5. A most simple piece of effective advice is given: our love of humanity is to increase and our interest in ourselves is to decrease. A deep love of humanity is the distinguishing quality of the members of the Spiritual Hierarchy. The members of the Hierarchy stand in spiritual being because they love and illumine their fellow human beings. One should reflect upon the esoteric meaning of the sign Gemini in relation to waxing soul light and the waning of the light of the personality.

    Later, we will consider the various stages of discipleship but in the meantime it is of value for you to focus your attention upon the relation of the Hierarchy to all accepted disciples. It is just because you are beginners that the whole subject evokes your deep interest. The beginner is full of questions upon all sorts of subjects. The trained disciple is so preoccupied with the Plan, so infused with love for his fellowmen that his entire orientation is towards the service of the Plan and not towards his own individual progress or towards the Master. The closer he gets to the centre and towards the Master, the less attention the Master pays him and the less he is occupied with thinking about the Master. In the early stages, he perhaps necessarily thinks much about his relation to the Hierarchy, to the Master and to his own soul. In the intermediate stage, he is occupied with the achieving of a sense of proportion and a right inner adjustment so that "he faces two ways and each way sees the same vision." In the final stages when he is the disciple who is also the Master, his consciousness is absorbed into the will of the Creator; his attitude is one of unchanging love and his work is that of radiation—[page 683] a radiation which evokes activity in others, initiates a response from his fellowmen and carries the Plan the next step forward in meeting the immediate need of humanity.

    1. How is the Hierarchy related to its accepted disciples? Most disciples we know will be deeply interested in this subject. DK tells us, however, that our absorbing interest in this matter is an indication that we are “beginners”.

    2. The trained disciple is distinguished from the beginner. The distinction is easy to understand. The trained disciple is far more interested in the Divine Plan than in his individual progress or his approach to the Master.

    3. When one is entirely assured of the existence of the Master and of one’s fundamental relationship to such a Master, it is possible to stop “worrying the subject” and get on with the immediate task at hand.

    4. When a disciple is truly trained and experienced, the Master can trust him and need not spend energy supervising his efforts.

    5. Three stages are here discussed—early, middle and late. It is only in the early stages that the disciple is preoccupied with his relationship to the Master, the Hierarchy and his own soul. This is understandable, but his attention is, thereby, somewhat misplaced. The Hierarchy has its attention focussed largely upon humanity; those who would be a part of Hierarchy (from the time they are accepted disciples and beyond) must do the same.

    6. The description of the “intermediate stage” is most interesting. A sense of proportion is required (hence the importance of the zodiacal signs which confer perspective—Libra and Sagittarius).

    7. What does it mean to face “two ways” and each way see “the same vision”? Perhaps, it is that the realization of divinity is becoming so strong that whether one is oriented toward the soul or towards the three worlds of evolution, they are both seen as equally divine. It is so easy to imagine that the presentation of the world of the senses is less divine than that which is presented by the higher psychic powers. This is a fallacy. God-the-Planetary Logos is indivisible.

    8. In the final stage the disciple is still a disciple, but he is a Master of the Wisdom as well. This should give us pause. The Master is absorbed in the “will of the Creator”—in this case, the Planetary Logos. It is apparent that the Master knows a great deal of the Purpose of that Logos.

    9. Two things of real significance stand out. The attitude of the Master is one of “unchanging love”. Let us think of what this may mean; despite all fluctuations of circumstantial form (whether tending towards good or evil) that attitude of unchanging love persists.

    10. Earlier we were told that a disciple serves through radiation. Now we learn that the disciple’s attempt to sustain a spiritually radiatory nature is simply a rehearsal for similar (though far more exalted way of being) sustained by the Master. The Master radiates love, light, wisdom and power consistently. Through this radiation He serves. This radiation evokes the proper activity and response from others and is a superlative means of carrying the Plan forward and meeting human need.

    11. I believe this deserves much pondering. We should be aware when, how often, and by what factors our spiritual radiation (such as it is) is interrupted. If we can determine those factors in our nature and environment which interfere with the sustainment of our radiation, perhaps we can do something about them.

    12. DK is so amazingly clear about the requirements we have to fulfill. It behooves us to keep these requirements in mind so that we do not fall into forgetfulness with respect to them. The fundamental requirements will not change; it is we who have to do the changing.

    In this creative work to which I have referred above and to which all disciples can contribute, the work and the task of the Masters is to project into the world those thoughts and those formulated divine ideas, those concepts and significances which embody—at any one time—the immediate Plan for humanity. A Master, therefore, searches for those minds which are sensitive to this Plan. He is not primarily occupied in looking for people who are good—so-called. Self-forgetfulness and straight kindness means ever harmlessness and that connotes the utmost good. He seeks for those types of people who can respond in unison to that aspect of the Plan for which the Master is responsible and for those who can be taught to subordinate their personalities to its requirements. They have no selfish purposes and desire nothing but only to aid the Master and those senior disciples who may be working under His supervision at some aspect of the Plan. This involves, as I have pointed out, their training in adaptation, in the recognition of true values, in fluidity of ideas, and selfless work for their fellowmen.

    1. The Master has, in relation to the creative work, a specific task and it occurs within the world of thought. It is the work of thought projection. He is to project concepts, divine ideas, concepts and significances which embody, at any one time, the Plan for humanity. The factor of time and context is most important. There are many aspects of the Divine Plan which are not, as it were, ‘ripe for projection’. One falls into illusion if one occupies oneself with a good idea whose time has not yet come.

    2. For whom does the Master look when He seeks for cooperators within the world of men? Not alone for those who are conventionally “good”. Such “goodness” is assumed. A degree of harmlessness must have been reached. Rather He looks for those who are “sensitive” to the Divine Plan. Such people are not so easy to find.

    3. Another sentence of great simplicity, which should be memorized: “Self –forgetfulness and straight kindness mean ever harmlessness and that connotes the utmost good.” When there is true self-forgetfulness, straight kindness becomes a natural expression. It is usually some form of self-absorption which causes people to act unkindly. Harmlessness, it seems, can be defined as “self-forgetfulness and straight kindness”. Straight kindness is kindness with no ulterior motive.

    4. The response of the people for whom the Master searches must be “in unison”. It is not only the individual response for which He searches, but that response which is shared in common with others similarly oriented.

    5. The Master has certain specific objectives. There are, of course, many worthy people with objectives of their own, or objectives which do not correlate harmoniously with the objective of some other Master. These people, however worthy in their own right, would not be chosen by a specific Master. The objectives of the one chosen must correlate with His objectives.

    6. Those chosen have no objectives of their own. Their sole wish is to aid the Master and His senior disciples. This requirement, in itself, is eliminative of many otherwise worthy prospective disciples.

    7. The list of requirements for participation in a Master’s group is again repeated: “training in adaptation, in the recognition of true values, in fluidity of ideas, and selfless work for their fellowmen.” It is valuable to repeat and summarize. The simplicity of the fundamental requirements must make its way into our consciousness.

    A Master's group is not a place wherein disciples are taught to make their personality adjustment and soul contact. It is not a place where character discipline is imposed and right relations established between the personnel of a group of junior or senior disciples. The rules for instituting soul control are ancient and well-known. They have to be practised for long periods before the stage of accepted discipleship is reached. The contest with the lower nature and the building in of the needed qualities which are essential to the world worker are the normal theme of life experience and, therefore, humanity in its intelligent brackets is constantly and steadily undergoing this training. The capacity to work in collaboration with others at some directed piece of work is a part of the evolutionary process itself and is inevitable. I want to make entirely clear to you that the practices of a purificatory nature and the cultivated right habits of thought which are the major undertaking of an aspirant's life are not the major undertaking of the disciple. [page 684] They are regarded as incidental and foundational; they concern the handling of the personal self and are the task of the individual soul and are carried forward under soul supervision and not under the supervision of a Master. What, therefore, is the contribution and work of the disciple?

    1. We must be clear about what a Master’s group is not. Preliminary disciplines must be somewhat mastered before it is possible to enter such a group. A Master’s group is not for probationers.

    2. A Master’s group is composed only of “accepted disciples” who have for many years, indeed, in some cases, for some lifetimes, practiced the rules for instituting soul control.

    3. Normal human beings constituting the intelligentsia are in constant (though often unconscious) training simply because of the nature of life itself. Major purificatory practices precede the possibility of entering a Master’s group. To be an aspirant and probationer is not the same as being a disciple.

    4. In studying these matters we must discriminate between those practices which are “incidental and foundational” and those which directly apply to the personnel of those taken in hand by a Master for specific training.

    5. One of the problems of the modern aspirant to discipleship is overestimation. Humility is required in this matter, otherwise an individual will not know what he has really accomplished and where he stands.

    6. Having established those activities and practices which are not the concern of the accepted disciple, DK focuses on the activities and practices which are.

    The group of every Master is distinguished by its thought content, contributed by the disciples and used by the Master in His work for humanity. Therefore, the thought life of every disciple must be conditioned by three factors:

    1. It is by now considered a truism that accepted disciples are learning to become mentally polarized.

    2. In a Master’s group the quality of thought is considered essential. The work in such a group is largely subjective. If a Master works largely through thought projection, His disciples must learn to do so as well.

    1. By its power. This is dependent upon right spiritual instinct, right understanding and interpretation of ideas and correct formulation of these ideas.

    2. By its purity. This grows naturally out of a growing capacity for unlimited, non-separative love, clear vision and the unimpeded flow of soul force.

    3. By its correct precipitation. This precipitation of thought is due to clearly directed intent, to comprehension of the purpose for which a group of disciples exists, and an increasingly intelligent participation in the Master's creative activity.

    1. DK specifies the desired nature of the thought life of those disciples who constitute a Master’s group. Three factors related to thought are specified.

    2. The first requirement is the power of a disciple’s thought life. Power of thought is important to the disciples in a Master’s group, because the Master is an effective spiritual executive Who intends to make an impact on the thought life and, hence, the behavior of human beings.

    3. “Right spiritual instinct” is also required. What is “right spiritual instinct”? We remember that every accepted disciple is at least an initiate of the first degree, and that “spiritual instinct” is one of the requirements for this degree, just as “intuitive instinct” is for the third degree.

    4. We might consider spiritual instinct as a true and correct orientation towards the soul and its life.  Something in the disciple is already pointing him/her in the right direction. His sense of values is somewhat adjusted. The tendency to misunderstand and misinterpret spiritual ideas has been sufficiently overcome through a requisite clarity of vision. The spiritual life means something real to him/her.

    5. Purity of thought is also essential. Power without purity would be a disaster. DK names the great purifiers: “unlimited non-separative love, clear vision and the unimpeded flow of soul force”. Love, vision and soul force purify. All of these make it possible for thought to reflect that which is intended by the Divine Plan. The more human thought reflects archetypal thought, the purer it is. It is clear, therefore, that love, clear vision and flowing soul force negate distortion in the realm of thought.

    6. It should come into our minds clearly: solar fire is a great purifier.

    7. The third requirement which must condition the thought of those within a Master’s group is the “correct precipitation” of thought.

    8. Clear intent, a clear understanding of group purpose, and increasingly intelligent participation in the Master’s creative activity, assure correct precipitation. We note the repeated use of the term, “clear”. There can be no correct precipitation of thought without clarity and, of course, the intelligent coordination of forces.

    9. We remember that the three energies which emanate from Shamballa are purification, destruction and organization. It is easy to see how these three energies are correlated with the three characteristics which are intended to qualify the thought of the members of a Master’s external group—power, purity and correct precipitation.

    The group of a Master is a focus of power, built up by the Master in three ways:

    1. By the potency of His Own thought life, evoked by His response to the united hierarchical purpose and a growing ability to respond to Shamballa.

    2. By His ability to integrate the centre of power (His group for which He has made Himself responsible) into the immediate activity of the Hierarchy.

    3. By His wisdom in His choice of collaborators. His group of disciples will be effective in world service and useful to His Superiors just in so far as He employs judgment in gathering together the men and women whom He is preparing for initiation.

    1. We find the Tibetan seeking to clarify our minds concerning the nature of a Master’s external group. There are obviously many misconceptions with respect to this subject and they must be cleared away, so that those who would be accepted disciples may know where they stand and what they must do.

    2. A number of triplicities which are being presented as requirements are listed. Each such triplicity represents each of the three aspects of divinity.

    3. The Master is attempting to create a focal point of power. He is responsible to His superiors.

    4. The Master’s intention to create a “focus of power” is facilitated by the power of His own thought life. His thought is empowered to the degree that He can discern and respond to hierarchical Purpose as a whole and to the Purpose emanating from Shamballa.

    5. If we wish to know what will empower our own thought life. We can take the hint from that which empowers the thought life of a Master. On our own level, to the degree that we can respond to the purpose of the Ashram and to the Master’s focal purpose at the heart of the Ashram, our thought life will be empowered.

    6. The Master’s second task as He attempts to create a focus of power correlates to the second ray. His Ashram does not exist in isolation; it is meant to be an inherent part of Hierarchy. Can the Master succeed in making the group for which He has made himself responsible (with all its initial liabilities) an integral part of the wider hierarchical process? This is no easy task, because despite a Master’s best intentions, His group may not respond as desired.

    7. The third method of facilitating the emergence of a focus of power depends upon the third ray factor of selectivity. A Master is a “Master of Wisdom”, and He must demonstrate this wisdom in His choice of co-workers and subordinates. Should He fail to do so, His intentions will not come to fruition.

    8. From what is said, we gather that the Master ever has in mind the necessity of making His group useful to His Superiors. Men and women who are spiritual aspirants are as ‘materiel’. One cannot build soundly if with poor materials. The analogy relating to the building process holds good. Each of us is to be built into a structure which useful for the expression of the Divine Plan.

    9. We see that the Master DK evaluated His potential group members carefully and often at length before selecting them. We do not know how many potential members He may have rejected and for what reasons. We do know that He continued to evaluate those selected.

    10. Right selectivity, as we can imagine, requires great foresight. The Master not only sees the present state of His potential group members, He sees how their tendencies might develop either for good or ill. He does not know with certainty, however, whether they will choose the more positive line of development. Usually (as we discover from reading the personal instructions in the DINA books) the path chosen fulfilled both the positive and less positive potentials envisioned by the Master.

    11. Naturally, on our own level, we wish to apply the requirements to which a Master subjects himself, to ourselves. We, too, choose coworkers and subordinates. What is the degree of our wisdom in doing so? Is our judgment sufficient and our foresight adequate? It is all too easy to judge from superficial evidence without the benefit of esoteric discernment.

    12. Everything a Master does on His own level, we have to do on a level appropriate to our own sphere of development. The factor of emulation enters. If the “Imitation of Christ” is considered highly desirable by the Master Morya, the imitation of the Master must also be of considerable value.

    I use the word "initiation" here because I want all disciples who read my words to realise that initiation is not something which they undergo as a result of any training which they may receive from a Master or because they have reached a certain [page 685] stage of advanced evolution. It is a process of continuing integration into centres of force, i.e., into a Master's group, into the Hierarchy as a whole and consciously, and—as disciples attain adeptship—into Shamballa. You can see, therefore, that a Master can be greatly hindered or aided in His work for humanity by His choice of disciples. They should ponder on this fact because in so doing the process of decentralisation will proceed more rapidly and their love and service will consequently increase with a paralleling certainty and surety.

    1. The clearing away of misconceptions continues. The misconception here addressed is a common one—that initiation is the result of the training received by a Master, or occurs because a certain stage of advanced evolution has been reached. While the training given by a Master is surely helpful in preparing for initiation, and while a candidate for initiation must have reached a certain requisite stage of evolution, these two factors are not the most essential.

    2. Rather, initiation is described in terms of “integration”—into a Master’s group, into the Hierarchy as a whole, and eventually, into Shamballa. Master DK often presents us with fresh points of view to awaken our realization. This is one such.

    3.  As well, He teaches through a reversal of perspective. So often disciples are accustomed to view matters from their own point of view, and in terms of their desire to fulfill requirements. In this instance, Master DK asks the disciple to consider the Master’s perspective, Are we as disciples aiding or hindering the Master’s work, because, increasingly, it is within our power to do either? The Master and His projects are not immune from the quality of our performance. Such considerations do much to take us off the center of our own stage and make us more valuable and self-forgetful servers.

    4. If we are striving to become accepted disciples, or if we realize that we have become so, surely our responsibility will be very great.

    I would have all disciples grasp this clearly and so get into their consciousness the idea of contribution, watching their thought life with care, so that there may be in it that which will increase the potency and purity of the ideal which at any time is dominating the group and which will be of such a quality that it will precipitate that "pool of thought" with which all disciples can be in rapport and entitled to use.

    1. The kind of responsibility placed upon the accepted disciple relates predominantly to the subjective life, but the responsibility is no less onerous because subjective. In fact, it is more so.

    2. It has been said that “thoughts are free”, but such freedom does not allow license.

    3. A Master’s outer group may be entitled to access and use the “pool of thought” generated by the inner Ashram, but only it the quality of its own thought life is en rapport with that pool.

    4. In the process of discipleship, the little things count. Membership in such a group requires an extraordinary degree of vigilance  with respect to subtle matters with which the average human being and even the average aspirant have little concern.

    5. We should take note of the factor of “contribution” upon which DK places emphasis. Do we know how to contribute to humanity’s upliftment through the use of our thought life?  “The energy of thought is for the good of all and for the furtherance of the Plan of God; use it not, therefore, for thy selfish ends.”

    I would have you also remember that a Master's group is a centre of energy into which the disciple is precipitated and that its effect upon him, as a personality, is eliminative and evocative. Those two words cover the life of every disciple. They are singularly descriptive of what is happening to humanity, as the process (so long foretold) of externalising the Hierarchy and restoring the Mysteries upon the outer plane, is slowly proceeding. The Hierarchy is essentially the group of the Lord of the World; it is His Ashram. In this statement lies the enunciation of a relatively new truth as far as human knowledge is concerned. Before the Hierarchy can work more openly and with fuller recognition by mankind, there must be the elimination of all hate and all sense of separateness and the evocation of good will and right human relations as the result of the activities of all disciples. The widespread recognition of the evil of the present war and of errors in every national policy make it possible eventually to produce a general attitude which will clear the way for the needed right adjustments. It is the same process of awakening and of consequent strife which disciples experience in their individual lives and which prepare them for the stage of accepted disciple.

    1. The first sentence is unusual. The disciple is “precipitated” into the Master’s group. Is this an ‘upward’ precipitation? Can this mean that if the inner quality of a disciple’s thought and aspiration are of sufficient quality, that that inner life will be precipitated into the concrete condition of membership in such a group?

    2. Once the precipitation has occurred, changes of the personality life of the ‘precipitated disciple’ can be expected. The usual results are both eliminative and evocative.

    3. This same elimination and evocation is happening to humanity during the process of externalizing the Hierarchy and restoring the Mysteries.

    4. The Tibetan places the Hierarchy in a larger context by stating that it is the group of the Lord of the World, His Ashram. We realize that as the Masters are to us, so Sanat Kumara is to the Masters. They are learning to recognize and obey His Will, just as we are learning to recognize and obey the will of the Master. They have Their adjustments and we have ours. We cannot assume that Their adjustments are necessarily easy and occur without the possibility of delay or failure. Each level of Cosmic Life has it challenges and must rise to meet them.

    5. The Tibetan states the sine qua non for successful hierarchical work with humanity; all hate and sense of separateness must be eliminated. If we think of the causes behind the many wars of the twentieth century, we will find hate and separation at their root, accompanied by a host of other vices indicative of an unconquered lunar nature.

    6. In this paragraph the Tibetan makes the comparison between the cleansing process as it is occurring within humanity and a parallel process occurring within each disciple. This is helpful because it helps us interpret both processes in terms of each other.

    7. A principle emerges: there is no way to become an accepted disciple unless one passes through the necessary eliminative and evocative process.

    The vortex of force into which the disciple is plunged (by right of his own effort and the decision of his Master) gives him [page 686] a needed training in the handling of those energies which are the substance of all creation, thus enabling him to contribute to the creation of the new world. There is always a new world in process of forming; the keynote of the work of every disciple can be summed up in the familiar words: "Behold, I make all things new."

    1. When a disciple becomes an accepted disciple his circumstances are entirely changed.

    2. The language here used is most graphic: the disciple is plunged into a vortex of force. This plunging occurs because the disciple has earned the right to be exposed to this vortex, and also, because the Master has decided to permit the process.

    3. Though the vortex will prove difficult for the accepted disciple to handle, such an intense exposure renders him a creator in a new sense. He begins working not only with effects but with substances which are causative.

    4. The accepted disciple begins to deal with the substance of life. He learns to wield living energies. His focus increasingly becomes the spiritual triad, which, as far as the disciple is concerned, is the gateway to the realm of life.

    5. We have often been told that Hierarchy is not concerned with effects but with causes. The accepted disciple, in emulation of Hierarchy, must be prepared for this change in orientation. He becomes spiritually causative and spiritually creative.

    6. A new world is always in the making. There is nothing rigid or static about the process of manifesting the Divine Plan. At every occasion, spontaneity is possible and even necessary. That the archetypal Purpose will one day be made manifest is certain. The methods by which this manifestation are accomplished must, however, be accessed by the intuition and will carry the quality of intuitive spontaneity.

    7. Thus, in the life of the Plan-responsive disciple, there is both freedom and a kind of determinism. The ways are many; the end is ‘preconceived’ by Deity.

    Dear Brothers and Sisters,

    The Master DK is speaking to us. Do we hear Him? It is indispensable at this crucial time of world history that we learn to train ourselves and to submit ourselves to the training of both the Solar Angel and the Master. The advice offered is of unparalleled importance. Shall we not seize upon it and apply it? Let us hope so.

    In Light, Love and Power

    Michael (with the valued cooperation of all LAWS Administrators and Mentors)