commentary by Michael D. Robbins


Dedicated to the Master Djwhal Khul

[Page xi]

Mrs. Bailey asked me to write an introduction to the second volume of "Discipleship in the New Age" and I therefore now gladly comply. The introduction written by her in the first volume may be profitably reread in relation to both volumes.

1.                  The two volumes together constitute one great work. DINA I prepares for DINA II, which is incomplete without its predecessor.

The Master Djwhal Khul, known also as "The Tibetan," took advantage of the opportunity of the availability of A.A.B. as a trained collaborator and initiated an unique and pioneering experiment in new age training for group initiation

2.                  By the time this introduction had been given out, it had been inadvertently disclosed that the “Tibetan” was Master Djwhal Khul.

3.                  The experiment was indeed unique—unique in the degree of attention given by a Master of the Wisdom to the impartation of the details of the Ageless Wisdom, and unique in the quality of subtle receptivity demonstrated by AAB.

4.                  We should note that not only was AAB a “collaborator” with the Tibetan, but a “trained” collaborator. It is this training which is so often missing in those who seek to cooperate with higher beings.

 This involved the entry of those qualifying into His Ashram there to stay as they hastened their progress or to pass on to other Ashrams as the case might be.

5.                  The experiment was really one of externalizing an Ashram. As we study the process we learn much concerning the qualifications of those who would enter the Ashram of one of the Masters.

For this purpose the Master selected some fifty people, most but not all of whom were known to A.A.B., to whom this unique and transcendent opportunity was offered.

6.                  FB speaks of the opportunity for such training as “transcendent”; indeed we can see that it transcended ordinary developmental opportunity.

7.                  Some have wondered how they might have responded to such an opportunity; there is no way to know for certain, but perhaps the answer is “Very much as the others responded”.

Almost everyone accepted but some did not stay very long. It was not easy.

8.                  Such was the eager anticipation, somewhat divorced from realism. Few there were who could anticipate the difficulties. Were there any?

 As was inevitable and very human, some as time went on reacted well, others not.

9.                  The emphasis should be placed upon the word react, for many of the responses to the training were emotional or kama-manasic, i.e. , unreasoned and un-illumined

It is hard to keep a right balance between the soul and the personality when the spiritual stimulant is relentlessly high. The rushing into the personal life of soul force is like sunshine in a garden. Weeds as well as flowers emerge.

10.              FB’s voice of experience speaks. We should note the word “relentlessly”, for once a prospective group member accepted the training, the exposure to spiritual pressure was constant.

11.              Some imagine that the constant in-pouring of soul force is easy to bear, that it is a uniformly pleasant thing, but the revelations and energy-conditions produced can be distressing.

It was a new age group forcing process, tested in operation by the use of this group of chelas all of whom had voluntarily accepted, and any one of whom was free to leave at any time without blame.

12.              This type of training was a “forcing process”. We remember that the process of initiation instituted relatively recently in the history of humanity is also a forcing process. Whenever force is applied (especially to the usually resistant personality), a measure of pain is to be expected.

13.              We note the emphasis upon free will. Membership was accepted voluntarily and all were free leave voluntarily. We note that no blame was to be attached to any such departures, though doubtlessly some departing disciples blamed themselves or AAB (rather than the Tibetan).

 The values achieved were much more than any obvious comment can display. Much of the deeper values are more subtle and slow to emerge.

14.              A most important point is made. This is subtle work and its benefits cannot easily be described. In our own life of discipleship we can recognize the factor of slow, subtle emergence.

 Individuals benefited greatly. As a group achievement it was not a success as is made abundantly clear in these pages, but the group is a living entity on the inner planes of possible great future usefulness.

15.              This pioneering process was meant to benefit groups directly and individuals only incidentally (which it did).

16.              FB is direct is noting that the group did not succeed outwardly, however, he seems to salvage the process by noting that on the inner planes the group is a living entity with considerable possible future potential. The lesson for us is that no good work is ever lost even if immediate outer objectives are not achieved according to plan.

17.              It may well be that in these days preceding the true beginning of the Aquarian Age, there are many experiments and rehearsals which shall become successful achievements and performances a few centuries from now.

[Page xii]

Mrs. Bailey gave unsparingly of her life and strength to do this work which was to her an extra and a heavy burden. It was particularly distasteful to her to take the personal instructions. Indeed sometimes when certain individuals did not like what the Tibetan said to them about themselves they blamed her.

18.              AAB’s sacrifice in handling this group of chelas is made abundantly clear. Her spiritual generosity is called to our attention. One day, at the right time and in the right place, we will be called upon to do likewise.

19.              It is astonishing to realize that there were group members who blamed her for what the Tibetan imparted. Her attitude to the whole process was sacrificial and impersonal. Her likes and dislikes were not allowed to enter the dictation process.

The training given to this group was not a part of Mrs. Bailey's system of training in the Arcane School. The Arcane School is not a training school for initiation and the goal is not to help the student to get into an ashram or to contact a Master.

20.              The more modest objectives of the Arcane School are contrasted with the objectives set before those who became members of the Tibetan’s specialized groups.

21.              It is important to maintain clarity about one’s possibilities and objectives or else inflation can set in.

The purpose of the Arcane School is, and always has been, to help the student to move forward more quickly on the Path of Discipleship. It does not deal either with the problems incident to the Probationary Path nor of the Path of Initiation.

22.              The Arcane School, we see, was intended to occupy a middle position. Neither was it for probationers nor for those treading the Path of Initiation, though doubtlessly a number of students who have passed through its training were treading the Path of Initiation in its earlier states.

The Master Djwhal Khul has stated that in the new age the field of training for the disciple is in the New Group of World Servers.

23.              It is hard to over-estimate the value of this statement. There are two ways the disciple can be trained with respect to the NGWS: either by serving subjectively within this group, or (in the later stages of discipleship) by assisting those members of the NGWS who may be treading earlier stages of the Path.

The decision to publish the record (or most of it) was an unexpected development to the Tibetan but welcomed by Him. He said that this act attracted the attention of other members of the Hierarchy.

24.              FB alludes to the fact that not all of the correspondence concerning the Groups of IX has been published, but certainly the great majority of that material has found its way into book form.

25.              We note that the decision to publish the material found in DINA I was not the Tibetan’s decision. This demonstrates the importance of disciplic initiative in even those matters which relate to the Hierarchy.

26.              It is interesting to note that this decision to publish was noticed by other members of the Hierarchy. They are attentive to all that might advance the cause of love and wisdom in the world. Elsewhere, Master DK spoke of the great value of DINA I for attracting readers towards the Ashram.

 The appearance of the first volume has already proved a major addition to the entire esoteric field, especially in terms of what modern discipleship really is, and the practical realistic attitude that a Master has to his chela.

27.              We who are readers of DINA I can certainly confirm what FB says here.

28.              One of the most important values of the DINA material is the accurate portrayal of the relationship between the Masters and His chelas. There are so many glamorous conceptions surrounding that question that the record needed to be set straight.

This second volume brings additional teaching both in the general text and in the remaining personal instructions which are amazingly frank and direct.

29.              FB speaks of the frankness and directness of the personal instructions. While students in the earlier groups experienced various crises, still deeper crises arose in their later training. The letters in DINA II were written to students, most of whom had been with the Tibetan for almost ten years (when the Group of Twenty-Four began).  He must have thought that such experienced students could take the “straight medicine”.

30.              Though a Master has mastered the illusion of time, He continually gauges His work with respect to time (as it is experienced in the three lower worlds). Simply put, directness saves time.

A few personally assigned meditations are included to show the technique of the training in individual cases, but the individual training was always incidental to a planned special group achievement.

31.              Every student received personal meditations designed to facilitate growth and usefulness to the group. Only some of these meditations are included in the DINA books, largely because they had personal relevance only to the student for whom they were intended. In general, those meditations which had the promise of broad usefulness amongst the rank and file of esoteric students were included.

32.              We are familiar with the thought that development of the group comes first, and that personal/individual training is always secondary to group training. This is a truth easily stated but not so easily assimilated because, fundamentally, most of us are so interested in our selves (which means, very often, our personal selves).

It should be remembered that these meditations are dangerous to use except as prescribed by a Master and used under His watchful eye, just as there are many medicines available to the public which are not safe except as directed by a physician.

33.              The analogy here offered is one that should be constantly remembered. Medicine is not only physical. The persistent use of an unsuitable meditation could have effects similar to the taking of an unsuitable, un-prescribed medicine. The Master is a superb spiritual physician.

34.              Perhaps we should remind ourselves of the subtlety of esoteric training and the subtle dangers involved.

An examination of the text will reveal many factors knowable only to a Master which made these meditations safe and the breathing exercises useful while He was watching [Page xiii] the effects.

35.              FB elaborates the point. We must be realistic about what we know and what we do not. Thus far, we know far less than Master DK.

36.              The assigning meditations is a serious matter; especially serious is the assigning of breathing exercises which involve a direct manipulation of etheric currents with their reflex effect upon the physical body.

 For example: He knew not only the Ray qualities of all the vehicles but also the degree of response to Ray stimulant of any particular vehicle in relation to total, balanced progress.

37.              We learn that it is not enough to know the ray of vehicle, but also to assess the condition of any particular vehicle, so that its degree of responsiveness to ray and other stimulation can be gauged.

38.              Our ability to ‘know’ the rays is largely inferential, and we can never be entirely certain that our judgment is correct. Our knowledge of the actual occult condition of any particular vehicle is, truthfully, minimal compared to that of a Master.

He knew also the conditioning Rays of the previous incarnation which may appear as a "hangover" not to be developed but to be transcended.

39.              Here, again, is a most important statement. The term “hangover” is graphic and even amusing. We have called such rays, ‘legacy rays’, with the suggestion that one ‘inherits’ them from oneself.

40.              We may think about what may have been important rays in our previous incarnations, but again, our knowledge is largely inferential.

He knew the astrological characteristics of the soul, a factor as yet unknown to present day astrology but of much importance in advanced stages of discipleship.

41.              FB gives an important hint. Of course DK knew the important astrological characteristics of the present personality of each of His students, but He also knew the “astrological characteristics of the soul”. Such knowledge is one of the true goals of esoteric astrology.

42.              Some may not have considered that every soul as certain defining and ongoing astrological characteristics. These are influential and must be considered along with (and in interplay with) the more obvious ray and astrological characteristics of the personality.

He knew the exact condition and degree of unfoldment of all the force centres in the chela which in certain cases He stated in exact percentages. Even with this knowledge given us we could not know which centre to stimulate next nor how much.

43.              FB continues His realistic assessment of the Master’s knowledge with respect to the chelas taken for training.

44.              With respect to chakric unfoldment, we often have some general ideas, but He gauged the degree of unfoldment and the potential for further unfoldment with exactitude. A study of the instructions of BSD reveals this.

45.              Understanding the degree of chakric unfoldment is not, in itself, sufficient. Do any of us truly know, with respect to ourselves or another, which chakra is next to be stimulated, how much it is to be stimulated and how to undertake that stimulation?

46.              Thus, a considerable degree of humility is required of us in these matters.

Moreover Djwhal Khul has said that given a consecrated active life of selfless service to one's fellowman the centres will unfold naturally and safely without attention to them.

47.              The safest manner of unfoldment (now familiar to us) is again brought to our attention. It is not through direct attention to the centers that they rightly unfold (though such attention when guided by a Master can be useful), but through a “consecrated active life of selfless service”. Man is a psycho-spiritual being and the psycho-spiritual factors in his nature take precedence over the physical factors (such as the chakras)—remembering that the personality is (spiritually considered) the body. If the psychological and spiritual approaches are in order, the correct physical effects will occur predictably.

The Master also knew the basic and planned purpose of the soul for the present incarnation, the hidden hindering karmic forces working out and the latent spiritual capacities previously achieved which could be wisely called upon.

48.              We must surely be impressed by all that a Master knows about His chelas—far more than we know of ourselves.

49.              We struggle to understand the “basic and planned purpose of the soul for the present incarnation”, and of the “hidden hindering karmic forces”, we know very little. Of our hidden spiritual achievements, rooted in the past, we also know rather little, however much we may infer.

50.              We begin to understand (do we not?) how many factors a Master has to balance when He directs the spiritual life and practices of His chelas.

51.              These types of knowledge should be reviewed and appreciated. We may also try to determine how best we can approximate such knowledge, while admitting that true and complete knowledge of these matters must presently escape us.

Someday we shall have occult schools of meditation giving training for initiation. There are none such today. Those claiming to give such training are false teachers, often sincere but self-deluded. This also has been stated both by the Tibetan and by A.A.B.

52.              FB looks ahead to the future training which, one day, will be offered to chelas on the Path of Discipleship.

53.              He was writing in 1955, more than five years after AAB’s passing. His assessment of extant schools of occultism was accurate and still holds. While there are a number of good schools offering sound training in the principles of occultism, none of them can claim with justification to offer training for true initiation.

54.              The problem of the sincere but self-deluded teacher is very real; there are many such and they cannot see into their delusion. Once they, themselves, are exposed to an authentic Master and subjected to true occult training, they will be able to differentiate between that which they offer and the real thing.

Foster Bailey
March 1955


55.              We now continue our commentary on the continuing instructions offered by the Tibetan. Foster Bailey has prepared our understanding for what follows.

[VSK: Please see the diagram for this meditation, under the meditation presentations on www.vicktorya.com]
[Page 113]
In continuing the instructions on the Science of Meditation, I would remind you that we are building upon the same fundamental truths which have been earlier laid down (in Discipleship in the New Age, Vol. I), and that our goals and objectives likewise remain the same. Our immediate concern is the bringing about a group unity rooted in love, and this requires the awakening of the heart centre into greater potency. In this connection, let me repeat what I earlier said, for it makes a fitting preface to what I shall ask you to do:

56.              Progress in the field of occultism is ever gradual and sequential.

57.              In relation to group work, our fundamental objective ever remains the same—“group unity rooted in love”. It is the awakened and cultivated heart center than opens the door to Hierarchy.

"Only from the heart centre can stream, in reality, those lines of energy which link and bind together. For this reason, I shall give you for your group meditation a form which will stimulate the heart into action, linking the heart centre (between the shoulder blades) to the head centre through the medium of the heart centre which is found within the head centre (the thousand-petalled lotus).

58.              The important linking function of the heart center is reiterated. When we wish to link ourselves to another or bind ourselves to another, we must imagine the heart to heart connection.

59.              From one perspective the heart centre within the head is said to be the major aspect of the thousand-petalled lotus. “b. The very top of the head. A centre consisting of twelve major petals of white and gold, and nine hundred and sixty secondary petals arranged around the central twelve. “ (TCF 168)

60.              From the perspective presented here, it seems to serve a linking function.

61.              When we think in terms of contact with the buddhic energy, and possibly with the monad, this twelve-petalled center has special significance. We realize that there is a link between the monadic and buddhic planes.

This heart centre, when adequately radiatory and magnetic will relate you afresh to each other and to all the world.

62.              The word “afresh” is important. Often our group relations need revivifying and the stimulation of the heart center can provide this revivification. Should we ever find our group relations becoming habitual and strictly formal, recourse to the heart center should be sought.

 This again—when connected by an act of the spiritual will to the solar plexus centre—will help to produce that telepathic interplay which is so much to be desired and which is so constructively useful to the spiritual Hierarchy—provided it is established within a group of pledged disciples, dedicated to the service of humanity. They can then be trusted." (Page 87.)

63.              Here is an important occult hint concerning chakric links which support the development of telepathy. It is not through the heart center alone that intra-group telepathy is developed. The sensitive solar plexus must also be rightly involved.

64.              We learn of the high valuation which Hierarchy places upon the right kind of telepathic interplay. The constructiveness of such interplay derives in part from the fact that, through it, disciples and groups and disciples can be impressed with those aspects of the Divine Plan for which their particular Ashram is responsible.

65.              A group of pledged disciples is definitely related to a particular Ashram. There is an implication here that unless the telepathic interplay occurs between just such disciples (who are dedicated to the service of humanity) such interplay would not be constructively useful to the spiritual Hierarchy.

66.              An important criterion determining whether Hierarchy may trust a group or not is also given; the group must consist of pledged disciples who are dedicated to the service of humanity. There is a subtle suggestion that that which may be telepathically imparted by Hierarchy to such a group requires that the group be a trusted group. In the book Glamour: A World Problem, we learn that people may become telepathically responsive to thoughts or ideas which are not intended for them. Such responsiveness serves no useful purpose.

The activity of the heart centre never demonstrates in connection with individuals. This is a basic fact.

67.              Here is another foundational statement and, perhaps, not as easy to assimilate as might appear. Individuals so often think in terms of their heart-center connection with each other, but is it really a heart center connection?

What devastates most disciples is the solar plexus ability (when purified [Page 114] and consecrated) to identify itself with individuals. The heart centre cannot react, except under group impetus, group happiness or unhappiness, and other group relations.

68.              If these thoughts are pondered, it will lead to an important revision in the customary assumptions related to heart and solar plexus activity. It is the purified solar plexus (not the heart), which promotes the ability to identify with other individuals. From the wording, it seems as if it is the solar plexus itself which identifies; the consciousness of the disciple (insufficiently abstracted) would then be prone to enter that identification.

69.              The solar plexus is a chakra that contributes, we learn, to devastation. A little study of the lives of those we know will confirm this. The word “deva” in “devastation” should be noted.

70.              Personal impetus and personal happiness or unhappiness are not sourced from the heart center but from the solar plexus.

71.              Thus the heart, as it were, is not an individual organ, but a group organ.

72.              It is significant, however, that the heart can experience group unhappiness. The sense of group pain can, thus, enter through the heart.

73.              Let us pause to think of the nature of the impetus we experience, and of our happy and unhappy states. Do we find them derived from the solar plexus or the heart?

The following diagrammatic form illustrates the procedure which I suggest that you follow:

There are two points of vital light within the solar plexus centre, which makes this centre of dominant importance and a clearing house for the centres below the diaphragm to those above it.

74.              The mass of humanity is dominated by the solar plexus center.

75.              That the solar plexus is a “clearing house” means that all sub-diaphragmatic energies must pass through it on the way to the higher centers. This means that the solar plexus is functionally involved in those transferences which signal preparation for the higher initiations.

76.              The two points within the solar plexus center suggest the difference between ordinary desire and aspiration.

77.              The term “vital light” is important; “vital” suggests the livingness of the two centers.

78.              The information here given is new to the modern occult presentation.

 One of these points of light is connected with the lower psychic and astral life, and the other is brought into livingness by the inflow from the head centre.

79.              This is a vitally important piece of information. That the head center is involved in bringing the higher of the solar plexus points into livingness may suggest that this center is to be fully stimulated at the time of the second initiation when “an illumined mind and spiritual intelligence” are to be noted.

 I would here remind you that the centres above the diaphragm have only one vital point of energy, whilst the centres below the solar plexus also have only one, but that the solar plexus itself has two points of dynamic energy—one most ancient and awakened, being expressive of the life of the astral or lower psychic body, and the other waiting to be brought into conscious activity by the soul.

80.              This is most interesting. Let us remember that the astral body is a unified vehicle, whereas the physical and mental bodies are divided into two parts. And yet, the chakra directly related to the astral body has two vital points of energy within it, whereas other chakras (some of them directly related to the physical and mental bodies) have only one.

81.              The difference in the age of these two vital points of light is interesting. It is only relatively recently in the history of humanity that the higher of the two points is coming into activity.

82.              We are told that the higher of the two centers is “brought into conscious activity by the soul” and, earlier, that it is “brought into livingness by the inflow from the head centre”. The conclusion to be drawn is that, in this instance, the soul is working through the head center.

83.              One thing is certain—the higher of the two centers is awakened only when soul culture is proceeding.

 When this has happened, the awakening to the higher issues of life makes the disciple sensitive to the higher "psychic gift waves" (as the Tibetan occultists call them) of the spiritual world.

84.              The awakening of the higher of the two solar plexus points corresponds with an awakening to the “higher issues of life”. An individual for whom the awakening is occurring is at least an aspirant.

85.              We also learn that sensitivity to the higher “psychic gift waves” definitely involves the solar plexus. We can imagine that such waves are, as part of their usefulness, transmutative of the emotional/astral condition.

All this is a somewhat new concept for the average esotericist and theosophist, and is one of the new items of information which disciples (in preparation for initiation) are [Page 115] told.

86.              DK is confirming that those for whom He is writing these instructions are in preparation for initiation.

87.              The initiation meant is not the first, since all those in the group (except one) had taken the Initiation of the Birth. It is, reasonably, the second initiation that is meant.

88.              It may be useful to reflect upon whether the awakening of the higher solar plexus point corresponds to that period of development in which the building of the antahkarana may be successfully undertaken.

89.              There would seem to be a correlation between the dual sign Gemini, the two points within the solar plexus center and the building of the antahkarana (with its two initial points of focus—the mental unit and the manasic permanent atom.

 This truth lies behind the method of meditation which I shall seek to give you, and which is divided into two parts—one aspect or technique will cover approximately the first six months, and the other the second six months. This dual meditation is a group meditation and will have primarily a group effect. This fact must be most carefully recognised by each disciple.

90.              The Tibetan is preparing the ground for the offering of the first two group meditations (really one meditation) which appear in DINA II.

91.              The group under training was the New Seed Group consisting of twenty-four chelas. Through the instructions released to them, DK was offering a new type of intensive group training. The instructions obviously were intended to have utility far into the future.

I would have you ponder most earnestly upon this imparted information. The meditation which I wish to assign will be divided into two parts:
Stage I. A stage wherein there is a lifting of the energy of the heart centre to the head by means of directed, controlled aspiration—deliberately stimulated, mentally appreciated, and emotionally propelled. I am here choosing my words with care for their symbolic import.

92.              If love-wisdom is to be achieved, the energy of the heart center must be lifted into the head.

93.              We note that “directed, controlled aspiration” is the chosen means of “lifting” energy.

94.              What does it mean that aspiration can be “directed” and “controlled”? May we say that the ‘target’ of the aspiration is clearly visualized and that the aspirational stream is not allowed to diverge towards other objectives?

95.              How does one stimulate aspiration? Perhaps it is done by reminding oneself of the value of that which is desired.

96.              How does one mentally appreciate aspiration? In order for this to occur, the Attitude of the Observer must be assumed and the spiritual value of one’s aspiration must be realized even as one is engaged in the act of aspiring. This will require a dual focus of consciousness.

97.              How does one propel aspiration emotionally? May we say that aspiration arises from a pool of emotional intensity? One has to want with some intensity that towards which one aspires. We may also think of the ‘motions’ (‘e-motions’) arising within the astral body as coordinated and directed. They are not simply allowed random and uncontrolled expression. The energy of emotion is made to serve a higher purpose.

Stage II. Next, the deliberate dispatch of spiritual energy to the solar plexus, through an act of the will; this will result in the awakening of the hitherto quiescent point of force which lies behind (or rather within) the active and awakened centre.

98.              The word “dispatch” suggests control, directness and speed. The “spiritual energy” is not allowed to ‘trickle down’ towards the solar plexus, but is sent directly.

99.              The energy dispatched is sent from the head center. This dispatching does not simply happen. It is made to happen through an act of the will.

100.          An important occult hint is here given concerning the location or position of the ‘higher’ point of light within the solar plexus. There are a few ways to conceive the ‘location’ of the quiescent point of force relative to the long awakened point of force. One can think of it as ‘above’, ‘behind’ or ‘within’ the “active and awakened centre”. The Tibetan seems to be suggesting that the true position of the higher point is “within”. Perhaps both the words “behind” and “within” should be pondered in this regard.

It will be apparent to you that the first stage is occupied with what is regarded esoterically as the "withdrawal to the centre of inspiration" and it is to this withdrawal that I call you all today, prior to the definite and detailed group work—later to be outlined.

101.          The Tibetan proceeds with caution. His chelas are to approach the new meditation(s) step by step, habituating themselves to preliminary phases before passing on to succeeding phases.

 Under cyclic law there are periods of outgoing and of withdrawing, of progressing in service towards the periphery of activity and also of a conscious abstraction of the consciousness from the outer circle and its centering again at the very heart of life. It is to this retreating within that I summon you—a retreat which must be continued and consciously held until the next Full Moon of May.

102.          Two modes of procedure are discussed—one centrifugal and the other centripetal. The Tibetan focuses on the centripetal approach—a movement from the periphery to the center. By doing this He assures Himself that His chelas can access the central point of inspiration.

103.          The “retreat” towards the center to which He summons His students corresponds with the approach of the “higher interlude” of the year, climaxing at the May Full Moon.

 You might regard it as the individual phase of alignment and of preparation to which each of you is called, and called prior to participation in the group meditation with which you will [Page 116] be occupied for the remainder of the year, after May.

104.          The first phase of the process is “individual” and is considered a preparation for the “group” meditation later to be followed.

105.          There is no point proceeding unless a firm foundation has been laid. In relation to progress on the Path of Occultism, this is a principle ever to be remembered. One cannot build the occult life on a shaky foundation.

 Stage II and its successful issue will be largely dependent upon the success achieved during Stage I.
Stage I itself is divided into two parts, and to these I now call your attention. The first part of Stage I is a short dynamic meditation, carried out every morning with the greatest regularity.

106.          The key ingredient in all occult meditation (especially in the earlier phases) is regularity. Regularity promotes a reliable re-patterning of energies.

107.          That which is short is not necessarily without power. In fact, short dynamic meditations may be more powerful than those that are longer and more diffuse.

 The second part is a reflective process or cultivated recognition which will serve to condition your day's activity. This conditioning attitude should be one of a constant recollection of purpose and objective, and a process of what has been called "intentional living."

108.          We are given to understand the importance of “recollection of purpose and objective” if there is to be “intentional living”.

109.          What is “recollection”? Shall we say a constant reminding of oneself so that one remains conscious of exactly what one is doing?

110.          If we are subject to maya, we simply do and, in the doing, remain unconscious of that which we are doing. Intentional living must be conscious living.

 It connotes the effort to live consciously at the centre and then to work outward from there in radiatory, magnetic activity. I am not here speaking symbolically but literally for it is all a question of the focus of consciousness.

111.          A true occultist lives ever “at the centre”. The secrets of the occult life are there to be found.

112.          The greater the centralization, the greater the radiatory and magnetic activity.

113.          The masses of humanity are engaged in what might be called ‘peripheral living’. The student of occultism learns to disengage from that swirl of maya and find his way to the center of awareness.

 If this attitude can be constantly held until the Full Moon of May, the individual seeds within the group periphery (could we symbolically call it the seed pod or sheath?) will become living and potent units of energy (spiritual energy) and the succeeding period of group interrelation and group activity will be correspondingly potent.

114.          The Tibetan uses an image which we may find suggestive as we think of our individual development and its relation to the development of the group.

115.          We are given a sequence:

First there must be created “living and potent units of energy (spiritual energy)” within the group periphery.

Secondly, these living potent units of energy must be rightly related to each other producing a period of “group interrelation and group activity”.

116.          In relation to our group life, each of us in an individual seed within a group seed pod or sheath. Each of us must achieve a necessary degree of intensification before we can be related to each other in such a manner that a true and vital group will be created. There is no true group life unless the units involved have been individually vitalized. This bears consideration.

 In the furtherance of this process, leading to radiatory and magnetic living, the method suggested is as follows:

117.          We see that one of the main objectives of the meditation offered is to produce “radiatory and magnetic living” for both the individual and the group.


1. Reflective alignment of soul and personality, using the creative imagination in the process. This is a "feeling" or astral activity.

118.          Although “feeling” can be ascribed to the heart (and, really, to any of the vehicles), it is most commonly ascribed to the astral nature.

119.          How are we to know when the soul and personality are actually aligned? We facilitate this process through the use of the creative imagination, but when alignment actually occurs there is a certain feel to it. When the correct feeling emerges, we know that the intended alignment has been achieved.

120.          Each meditator will have to determine the nature of the “feeling” for himself or herself.

121.          The fact that the alignment process is “reflective” shows that the observing consciousness is involved. One becomes the observer of the process in which one is engaged. The necessity for a dual focus in consciousness occurs in many occult processes: there is the observer at the center and, also, the one who actively engages in a specific interior process.

2. Assumed relation of solar plexus, heart and head, and the focus of the assuming consciousness to be in the region of the ajna centre. This is done mentally.

122.          We have an interesting formulation: an “assuming consciousness” which assumes a relation between the solar plexus, heart and head. When there is an assuming consciousness, doubt is not allowed to enter. One “acts as if” and affirms the validity of the assumption.

123.          The assumption is not an astral activity. Instead, it requires the assent of the often doubting mind.

124.          One centers one’s attention in the region of the ajna center as one affirms the relation between the solar plexus, heart and head. Again, the creative imagination can be used.

3. When this has been achieved and realised, there follows next the concentration of aspiration and of thought in the heart centre, imagining it to be just between the shoulder blades. It must be recognised that the concentration of thought energy is definitely there.

125.          Although the directions seem simple, it is necessary to think about what they really mean.

126.          An act of concentration is asked for, and both aspiration and thought are to be concentrated. Naturally, it is important for the meditator to have an experiential understanding of the difference between aspiration and thought.

127.          The inner dynamic which we call aspiration and the inner dynamic we call thought are to be recognized and concentrated or focussed within the heart center. This will give the sense of both thinking within the heart and of aspiring within the heart. If this is effectively done the solar plexus will be linked with the heart and so will the ajna center.

128.          If the concentration of thought energy is to be definitely within the heart, there must be a visualizing and feeling of the heart center as thought is occurring.

129.          While it is not so difficult to talk about what it is to occur, each will have to experiment for himself or herself until some facility is gained.

4. Then follows the conscious and pictorial (or imaginative) withdrawal of the heart's aspiration, life and [Page 117] devotion into the centre above the head (the thousand-petalled lotus), and its conscious focussing there.

130.          We note that DK is speaking of the “heart’s aspiration” and not of the aspiration of the solar plexus. It would be an act of useful discrimination to distinguish (experientially) between the aspiration of the solar plexus and the aspiration of the heart.

131.          One can do this by focusing first within the solar plexus and activating aspiration from that center, and then focusing with the heart and again activating aspiration. The difference in the ‘feel’ of the two processes should be noted. The nature of the heart as a “group organ” may thereby be noted.

132.          We note that within the heart are to be found “aspiration, life and devotion”. That “life” is to be found within the heart is readily recognized. As for “aspiration and devotion”, they are often associated with the solar plexus. We have spoken of the contrast between the aspiration centered in the heart or in the solar plexus, and a similar distinction must be made between the devotion of the solar plexus and the devotion of the heart.

133.          We note that the thousand petalled lotus is located “above the head”. In this process, the energy of the heart is being drawn into the head. As this is done, the twelve-petalled greater lotus within the head center may be visualized as receiving the up-drawn aspiration, life and devotion of the heart.

134.          It is well to bear in mind the ancient adage, “energy follows thought”. Wherever thought or attention are concentrated, energy will follow.

5. When this stage has been reached, and the conscious recognition of place and activity is being gently yet surely held, then sound the Sacred Word, OM, very softly three times, breathing out and towards:

135.          The Tibetan is trying to avoid the undue application of force; thus He emphasizes the word “gently”. If there were an attempt to force the holding of energy within any particular center, the very process of forcing would attract attention and prevent the proper focusing.

136.          We note that it is the “conscious recognition of place and activity” that is to be held. The sense of place gives focus in space. The required activity is not scattered in many locations, but focussed within the required place.

137.          The sounding of the OM is to be audible but soft. On other occasions, an inaudible sounding is required.

138.          When one breathes the OM out towards a particular focus or target, the creative imagination must naturally be employed.

a. The Soul.
b. The Hierarchy.
c. Humanity.

These three recognised factors now constitute a definite and linked triangle of force.

139.          Each meditator will have his particular way of visualizing or designating the factors in this triangle.

140.          It may be facilitative to ‘see’ the three factors as linked in triangular formation.

6. Then say with heartfelt intent (consider the significance of those two words) the invocation which I gave you in my communication in September, 1939:

141.          We note the words “heartfelt intent”. There is a type of intent in which the mind alone is engaged. There is also an intent which engages the heart. One must practice heartfelt intent.

The sons of men are one and I am one with them.

142.          This is the fundamental recognition of unity. We might say that every true server of humanity will, to some degree, recognize the truth of this statement.

I seek to love, not hate;
I seek to serve and not exact due service;
I seek to heal, not hurt.

143.          The soul seeks to love, serve and heal. The personality in some of its different modes of expression can hurt, exact due service and hate.

144.          Our past is called to our attention and contrasted with the future we will experience when we merge fully into soulful living.

Let pain bring due reward of light and love.

145.          This is ever the way on our planet, which is so much under the sway of the fourth ray of Harmony through Conflict. It seems that on our planet there has been no other way for the mass of humanity to progress except through pain.

146.          Pain sensitizes the human being and breaks the hold of selfishness.

147.          Pain signals a deviation from the pattern of beauty intended by the Lords of Karma. Thus, pain encourages adherence to archetype. The measure of pain is the measure of deviation from archetype.

Let the soul control the outer form and life and all events,

148.          This is true in the life of the initiate and increasingly true in the life of disciples.

And bring to light the love which underlies the happenings of the time.

149.          The consciousness is often deluded by outer occurrences. If one knows the Plan (and somewhat the Purpose), one can sense the magnetic realignment of energies and forces which indicates that love is at work beneath the outer movements.

150.          If we affirm to ourselves that love underlies the happenings of the time, we shall more readily be able to detect that love.

Let vision come and insight.

151.          We need vision and understanding of the Plan.

Let the future stand revealed.

152.          We are speaking of the future that the Plan intends. Even a hint of this coming revelation will provide great incentive, and towards an ever-fuller vision of this revealed future we may powerfully aspire.

Let inner union demonstrate and outer cleavages be gone.

153.          Inner union always exists, but it must demonstrate tangibly. The second aspect triumphs over the often divisive third aspect.

Let love prevail.

154.          Solar fire will prevail over fire by friction, harmony over discord, unity over all separativeness, and love over hate. The soul of humanity prevails over its personality.

Let all men love.

155.          This is the great goal and will indicate that our present humanity is making its transition into the fifth kingdom of nature, the kingdom of souls.

7. Endeavour throughout the day to continue holding this recollection steady and work always in due remembrance of the morning's meditation.

156.          The realizations attained in morning meditation are to be sustained. A new realization and rhythm are being imposed upon consciousness and upon life as ordinarily lived.

157.          Obviously, if we could achieve that continuity of memory which would link our high moments of soul realization with the ordinary processes of living, soul infusion would more rapidly occur.

This activity should take only a few minutes, but if it is carried out with a fully awakened consciousness and with the [Page 118] most carefully focussed attention, the results may be most potent and effective—far more so than you may think.

158.          The implication is that meditation is sometimes carried on with a consciousness which is not “fully awakened”. The alertness of the meditator is required.

159.          Master DK is a Master. He knows far more than we can know of inner dynamics and processes. We can see that that which is simple may be powerful. Ours is the task to take Him at His word and do as He suggests.

 The meditation should take less than ten minutes, after you have succeeded in familiarising yourself with the process; firm foundations will thus be laid for the group work and the group meditation, which I intend to give you in May, when I will give you your personal and group instructions.

160.          We have completed our discussion of the individual portion of the meditation. This is to be mastered before the portion concerning the group is to be attempted.

161.          The requirements are clear; practice will prove the value of the method.

At the time of the Full Moon each month—dating from the time that you receive these instructions and until further notice—I would ask you to work as follows:

162.          Master DK now offers a specific Full Moon approach which we analyze for hints and revelations.

1. Group yourselves, all twenty-four of you, symbolically, pictorially and imaginatively around your Teacher, and—with Him—face the East, standing in a semi-circle slightly behind Him.

163.          The number twenty-four is important as it is the number of Shamballa.

164.          The East is always, symbolically, the place of illumination and revelation, for it is the place of the rising Sun.

165.          The Teacher, according to His spiritual status, stands slightly ahead of the group.

166.          The group is formed in a semi-circle which symbolizes the chalice of reception.

2. Then stretching out your hands in blessing, say together with solemn, voiced intent the formula or Mantram of Unification, beginning "The sons of men are one," which you have been using each morning in your personal meditation. Throw the power of your focussed thought and will into and behind the words.

167.          It is effective to stretch forth the hands in blessing. This gesture can be performed both inwardly and outwardly. There seems to be hint that this meditation can be performed in a strictly interior manner, but that it can also be physicalized to aid the participating chela in the imagination of the process.

168.          We note the call for “solemn, voiced intent”. There is a need for great seriousness; solemnity allows no distractions to enter the process.

169.          There is to be concentration upon the voice (even if the meditation is performed only imaginatively). The sound of the voice may also be used if the process is performed in a more physical manner.

170.          We can see that this section of the meditation is to be performed dynamically as indicated by the phrase “throw the power of your focussed thought and will into and behind the words”.

3. Stand then together in the light which streams ever from the East and see it pouring through the Master to each of you, entering by the head centre, passing from thence to the heart centre, and then from the heart it is directed by an act of the focussed will— expressed and propelled forth consciously—to the quiescent point of dim light within the solar plexus.

171.          This is a potent phase of the visualization. The great Light streams from the East. For our purposes, it can be considered the Light of Hierarchy or even the Light of Shamballa.

172.          The Master is the transformer of that Light, and the focus through which it can reach the group.

173.          The manner in which the light is to enter the disciple (and the path it is to take within his energy system) is interesting and important. The first point of entry is the head center. The next point is the heart center. From there it is propelled to the quiescent point of vital light within the solar plexus.

174.          Earlier we read that the head is to activate the quiescent point in the solar plexus, but now we see that this activation is to proceed through the heart center.

175.          Once the light is centered in the heart, the focussed will is engaged to propel it to the ‘higher’ solar plexus point. We note that the quiescent point (though described as a center of vital light) is relatively “dim”.

176.          In considering the manner of relating of the heart and higher solar plexus (as here presented), we note that the work proceeds from the top down. This phase of the mediation is, therefore, not aspirational work, but the work of the will. Aspiration is up-reaching; will is imposed from above or from within.

4. Then, withdrawing again to the head centre, endeavour consciously to see the three centres (head, heart and solar plexus) linked together so that the heads of all the group members are thinking as one and the hearts of the group members are loving as one.

177.          In point 3, we were working within the heart. Now, again, we are to work within the head.

178.          We see that the suggested visualization is meant to produce a group unity in which there can be united group thought and united group love.

179.          We are to visualize this process successfully achieved. We can understand the power of this meditation/visualization to bring about group unification.

 Your aspiration also (through the spiritual awakening of the solar plexus) will then surge upwards as one spontaneous movement. This will in due time create a magnetic field of light and life, within which the New Group of World Servers will live, mature and come to fruition.

180.          In point 3, there was an imposition of higher light from the Source, through the Master, via the head center and then via the heart center (through an act of will) to the quiescent point within the solar plexus. We note that this was imposition from above.

181.          The imposition will have a reflex action. If the imposition is successfully accomplished, there will be an up-surging of aspiration, and it will occur in “one spontaneous movement”. We are reminded of Master Morya’s analogy of the “pump”. The greater the downward pressure the greater the resultant up-surging.

182.          We can see that the proposed meditation is meant to be of service to the New Group of World Servers. Within the NGWS is to be found an occult center. The Tibetan seems to be engaging His group of chelas in processes related to the functioning of this occult center.

183.          The NGWS is not yet complete in its form and inner structure. Much necessary growth lies before it. DK is showing how this meditation to be performed at the time of the Full Moon may be utilized to promote the necessary growth and development within this world-wide subjective group.

[Page 119]
Keep the whole process, my brother, very simple and uncomplicated in your mind. If you will follow the above instructions with the simplicity of a little child, you will bring about a situation wherein work will be possible. Look not for results. Yours is to do the outlined work and this, when rightly done, makes the due result inevitable.

184.          As we can see from the analysis offered, it is possible to note subtleties in the process offered by the Tibetan. While such subtleties may be recognized, those who perform the meditation are to perform it in all simplicity. The many aspects of the work are to blend into a simple and flowing process which will deliver inevitable results when rightly performed.

185.          The intelligent aspirant of the modern age may tend to overcomplicate simple processes. He may also constantly look for the results in which he is so fundamentally interested. Master DK advises simplicity and trust with an expectation of success.

 But as I told you before, "it is the inner life of reflection and the outer life of expressed love which will determine the success of the needed group relation and the potency of its future work" in the service of humanity.

186.          DK expects His chelas to follow the process in all simplicity. Before closing He reminds them of the fundamentals.

187.          Two things are needed to produce successful group relations and potent group work. These two are

The inner life of reflection
An outer life of expressed love

188.          The fundamentals are simple though often evaded. Many of the chelas were very introverted. For them the inner life of reflection was somewhat natural; the outer life of expressed love, however, required practice.

In the last instruction, I started you on the first part of the new meditation. The completed meditation involves the process of relating heart and head and then—by an act of the will—linking up both with the quiescent point within the solar plexus—that point of which nothing has as yet been taught (though the necessity for such a point was obvious in the work of transferring energy) but which is of vital significance in all preparation for initiation.

189.          DK tells us again His discussion of the quiescent point within the solar plexus offers a new piece of information.

190.          We note that the quiescent point is “within” the solar plexus; we are naturally interested in the exact location of this point, though it can probably be better felt (at this point in our development) than visually located.

191.          DK tells us that the necessity for the quiescent point was “obvious in the work of transferring energy”. When we think about it, do we find that it was obvious for us, and if so why?

192.          We note that until the point in time when this teaching was released, nothing had been taught of this quiescent point of vital light—a kind of ‘higher’ solar plexus center..

193.          We note also the implication that only for those in preparation for initiation is this quiescent center of “vital significance”. Whether we are speaking of the first or second initiation can be debated; we may say with some assuredness, however, that the center is certainly of significance in the training of those preparing for the second initiation.

That is as far as I took you in the last meditation but to it must be added the individual meditation which will aid in group integration and in the unfoldment of the individual disciple.

194.          DK has here been recapitulating what He has given in the earlier instruction—Part I.

195.          It cannot be said that the individual meditations He gave were unimportant, for they are considered to be an aid in group integration. It is simply that the group meditations are to be considered more important, though neither type of meditation can stand entirely by itself.

You will have noted, I am sure, that in the meditation assigned for daily use, I did not carry it forward to where the will is exerted and the energy in the head is driven to the quiescent centre in the solar plexus. You will have noted also that at the time of the Full Moon and in group formation, plus direct contact with myself, you were permitted together to link heart, head and solar plexus. Once a month and then only through the protective magnetic field of the group life can you complete the meditation.

196.          DK speaks of His rather reserved and measured approach to His impartation of the full meditation process.

197.          We remember from the earlier instruction that the energy of the head reached the quiescent point in the solar plexus via the heart center, from which center the will was applied.

198.          Here DK speaks of driving the head center energy into the quiescent centre in the solar plexus.

The Full Moon work will remain as already assigned for the remainder of the year, but we will complete the meditation and I will now outline for you Stage II in the group meditation. The first half should now be so familiar to you that it will be automatic in its doing and should take only a [Page 120] few minutes to complete.

199.          When a meditation is familiar, it can be completed as effectively in a few minutes as in many.

 It is in the nature of a preface to the one I am now seeking to assign. It should leave each of you (if carrying it forward to a right conclusion) with the consciousness and heart energy focussed in the head.

200.           One of the chief objectives of the first phase of the meditation was to raise the consciousness and heart energy to the head—the place from which all truly occult meditation must proceed.

The activity of the true spiritual man has not been aroused, and when it is, the effect on the downflow of energy from the head centre will be threefold:

201.          We are speaking of the arousal of the true spiritual man (the soul). This had not yet been accomplished in the first phase of the meditation.

202.          It is as if the true spiritual man works from the head center.

1. The awakened point in the solar plexus will become extremely active and—if the work is correctly done—it will make that point also exceedingly magnetic, gathering all the energies of all the centres below the diaphragm (except the one at the base of the spine), and this involves the sacral centre and other little focal points of energy, up into the solar plexus. There they must be held steady until such time as the man is ready to deal with them occultly.

203.          The meditation stimulates not only the quiescent point but the already awakened point within the solar plexus—the point of ancient origin.

204.          The awakened point is to become highly magnetized so that all the energies below the diaphragm (except, at this stage, the energies of the base of the spine) may be gathered into the solar plexus center.

205.          It is significant that the energies of the base of the spine are excluded as the base center is to be fully awakened only in the later days of spiritual development.

206.          We note the inclusive nature of the solar plexus as it gathers the energy of a number of little focal points of energy which need not be specified for purposes of this meditation.

207.          We note that the energies gathered into the solar plexus must not be simply dealt with but must be dealt with “occultly”; this probably means that they are to be directed from the head center.

2. The unawakened or quiescent point of light in the solar plexus comes slowly to life and to a state of new vibratory activity. Its magnetic field steadily increases and widens until it contacts the periphery of the magnetic field surrounding the heart centre.

208.          As the process goes forward we note its bridging nature.

209.          One of the major points of the exercise is to arouse the quiescent point to a new level of activity, but at first that level cannot equal the stimulation received by the already awakened center. The quiescent center comes only slowly to life.

210.          In this process we are dealing with the expansion of chakric spheres of activity, their gradual contact and eventual interpenetration. What we have described here is the manner in which the solar plexus energies are raised to the heart center.

3. When the two above stages are completed, then comes a lengthy process of transference. The solar plexus is the clearing house between the lower energies and the higher. This process is in itself dual:

211.          Once the two centers (the quiescent point/center and heart center) have made contact, a lengthy process of transference begins. All lower energies must pass through the solar plexus on the way to the higher centers.

212.          The process of transference is now described in two phases.

a. The two points within the solar plexus field of activity become definitely related to each other, and the lower sacral and material energies are transferred into the hitherto quiescent point of light, now awakened and intensifying in quality and potency.

213.          It is important for the transference process that the two points within the solar plexus become related to each other.

214.          The energies below the solar plexus are here referred to as “lower sacral and material energies” and these are transferred not only into the awakened point within the solar plexus but to the hitherto quiescent but now awakened point.

215.          The now awakening higher point is “intensifying in quality and potency”. It can be seen that one of the objectives of this meditation is to transform the higher point from one that has responded only slowly into one that is far more fully awakened and interactive with the heart center.

b. The concentrated energies in the new centre within the periphery of the solar plexus are then lifted by an act of the will into the heart centre and from thence to the head.

216.          The lower center within the solar plexus, long awakened, has been greatly stimulated and has received still lower energies into its sphere of activity; this has been followed by a transference of those energies into the now rapidly awakening higher point within the solar plexus.

217.          We note that the Tibetan begins to call the higher point a “new centre”.

218.          This is followed by a transference of energies (gathered into the higher point) into the heart center itself, and this by an act of will. Once transference into the heart center is achieved, there is a further willful transference of energies into the head center.

219.         We note that in this transference process, the energies of the will are being more actively employed than in the first part of the meditation (given in the earlier instruction)

In this triple transference of the lower energies to the solar plexus, to the heart and finally to the head, we have a [Page 121] pictorial and symbolic presentation within the life experience of the disciple of the interrelation and eventual transference of energy from the personality (symbolised by the solar plexus) to the soul (symbolised by the heart centre) and from the soul to the Monad (symbolised by the head centre).

220.          The symbolical nature of the triple transference is elucidated. The solar plexus stands for the personality, the heart center for the soul and the head center for the personality. Eventually, and over a long period of time, this greater transference (symbolized by the lesser) is completed.

221.          From an astrological perspective, we might consider the transference as one from Mars/Moon to Jupiter, and eventually to Vulcan/Sun. The Sun may also be found active at the heart center. The whole process is directed, symbolically, by Venus at the ajna center.

 These correspondences are of value as they are an argument for the factual nature of the process and they also enable the aspirant to grasp somewhat the nature of the undertaking to which he is committed.

222.          We might say, ‘committed over time’. Note that the one affecting the transfer is called an “aspirant”, but let it be remembered that every true aspirant has taken the first initiation.

Certain aspects of relationship, therefore, emerge into the consciousness of the disciple and at this point in his training the following four relations are of major importance:

223.          When we are subjected to a process of training, it is not enough that we simply perform certain required actions; it is also required that we somewhat understand the place of those actions within the larger scheme of things.

1. The relation of the energies, found below the diaphragm and corresponding to the personality life (motivated by desire), and the higher energies found above the diaphragm and motivated by the soul.

224.          Symbolically (and, in fact, actually) the diaphragm is the great dividing line between personal and transpersonal (i.e., soul) energies.

225.         It is important to note when attempting to understand personality life that it is motivated by desire. In this respect, the energy of desire and the energy of soul are great opposites. We might say that the energies of soul are the energies of love. Astrologically we are dealing with the contrast between Mars (desire) and soul/love (Venus)

These are as yet in the case of the average aspirant, practically entirely quiescent and only become a realised activity as the soul establishes increasing control over the disciple.

226.          It is quite a statement that the higher energies of soul are almost entirely quiescent in the case of the average aspirant. Does DK mean the type of aspirant who has already taken the first initiation? If so He is letting us know how much we have yet to accomplish.

2. The relation between the two points within the solar plexus itself.

227.          Again we note that the two points of vital light are “within” the solar plexus.

These are symbolic also of the personality-soul relationship.

228.          We have been given two methods of symbolizing the personality and soul relationship. The first has related to the centers below and above the diaphragm. The second is, in a way, even more specific, and relates to the two points within the solar plexus—the lower representing the personality and the higher the soul.

 One point is awakened, as to the lower life of man; the other point is awakening, as in the case of the aspirant, or is totally awakened as is the case of the pledged disciple, prior to the second initiation.

229.          The little section immediately above is entirely explicit. The average non-aspiring man will have the lower point awakened. For the aspirant the higher point is awakening but not fully awakened. For the pledged disciple prior to the second initiation (a disciple who is likely to be, as well, an accepted disciple) the higher point is “totally awakened”. This confirms the thought earlier expressed that the process of vivifying the higher vital point is very much related to the process of preparing for the second initiation.

230.          It has sometimes been thought that the higher vital point is associated with two of the ten petals of the solar plexus, whereas the lower is associated with eight. Were this the case, the relation of the higher point to the second initiation would receive yet another analogical confirmation.

3. The relation between the solar plexus and the heart. This is of great importance and serves to clarify the mind of the aspirant because it is symbolic again of the immediate present problem of the personality and the soul.

231.          This is one of the key developmental relationships, and is one on which AAB was also working.

232.          To contemplate the fundamental relationship between solar plexus and heart does, indeed, offer great clarification for the mind of the aspirant. The fundamental pair of opposites in the life of the aspirant (namely soul and personality) is most clearly symbolized by the contrast between these two centers (heart and solar plexus).

4. The relation between the ajna centre (between the eyebrows) and the thousand-petalled lotus. When these two centres are correctly related to each other, then the man can take the third initiation at which time the potency of the Monad can begin to make its presence felt, linking heart and head and solar plexus.

233.          This is the final of the series of relationships. In this relation the ajna center plays the role of the personality and the thousand-petalled lotus of the soul/spirit.

234.          We note that it is not only relationship that is required but correct relationship if an individual is to take the third initiation.

235.          At the third initiation the potency of the monad makes its presence felt in a noticeable way. We are being told that a correct linking of ajna and crown center is necessary if the presence of monadic potency is to become a significant factor in the conscious life of the disciple.

236.          It is interesting and important that monadic potency acts by linking “heart, head and solar plexus. Presumably this linking is not complete until the monadic potency becomes effective.

[Page 122]
There is an intermediate stage in which the heart and the ajna centre become aligned and related. This stage is omitted from the enumeration given above owing to the fact that it is of a sevenfold nature and the method of transition and of transference is dependent upon the ray quality. One new item of information comes naturally here.

237.          The Tibetan is offering us a new item of information concerning the linking of the heart and ajna centers. This can be presumed as an intermediate linking before heart and head are entirely linked.

238.          We are dealing with an item of some complexity, as the stage or method of linking ajna and heart is of a sevenfold nature. We can assume that DK often leaves out details which would be too complex for His students to handle effectively.

239.          As the majority of people are uncertain of their ray energies, the stage omitted would not be of much use to them.

 The throat centre is not included in these relationships between centres above the diaphragm as it is to them what the sacral centre is to the solar plexus—a point of pure creative activity, set in motion by the interplay of the other centres but particularly is the throat centre energised and actuated eventually by the sacral centre itself. It is an effect or result of relation more than anything else.

240.          If we study the section above closely, we shall see that it too offers new items of information.

241.          To follow the analogy, if the throat center is set in motion by the interplay of other centers, this may also be true of the sacral center (its lower correspondence).

242.          An important analogy is given: the throat center is to the higher centers (those above the diaphragm) what the sacral center is to the solar plexus.

Three other items of interest might here be mentioned. First, the throat centre is brought into real activity by the direct action of the soul, via the head centre, in conjunction with the raising of the energy of the sacral centre simultaneously. This is analogous to the fact that the solar plexus is brought into real constructive usefulness by the direct action of the soul, via the heart centre.

243.          The esoteric revelations continue. The higher chakras here discussed are brought into “real” activity by the direct action of the soul. In the case of the throat center the soul works via the head center (a first ray center). The process involves the sacral center as well, for its energies are raised to the throat simultaneously with the direct action of the soul upon the throat center via the head center.

244.          Another important analogy is given. The solar plexus center is compared to the throat center. The activation of the solar plexus is also stimulated from the head center but, this time, via the heart center.

245.          Thus, in this short section we are given principal means of activation of the throat and solar plexus centers. The section should be pondered.

 That is why people who work creatively usually have first ray personalities at the time that the throat centre becomes dynamically active for the first time.

246.          How are we to know the point at which throat center becomes dynamically active for the first time? Only through an examination of previous incarnations is this possible.

247.          We may draw an inference: since one must be at least an aspirant if one is to have a first ray personality, it can be said that one must be at least an aspirant when the throat center becomes dynamically active for the first time.

248.          The first ray personality fits well with a process in which the throat center is activated via the head center—a first ray center.

249.          We must also pause to enquire what it means for the throat center to become “dynamically active” as opposed to simply active. Does “dynamically active” mean purposefully or willfully active?

Secondly, the solar plexus centre is awakened by the inflow of energy of a dual nature—the energies of the heart and the head, working synchronously. This is a correspondence to the dual energy which constitutes the essential nature of the soul—atma-buddhi, or spiritual will and spiritual love.

250.          DK elaborates on the awakening of the solar plexus center. He has just said that it is awakened by the soul working through the heart center. Now he adds that the solar plexus is awakened by the energy of both the heart and head working synchronously (presumably with the soul working through both).

251.          We learn a new way to regard the constitution of the soul. It is dual in nature; its dual energy is described as atma-buddhi or spiritual will and spiritual love.

252.          The word “spiritual” alerts us to the fact that we are speaking of the spiritual triad, and that the essential energies of the soul are the energies of the spiritual triad.

 The third soul energy, manas or mental energy is related more directly to the throat centre. Thirdly, it might be stated that the awakening of the centre at the base of the spine is the result of an act of the will directed from the head and resulting in the elevation of all the energies to the head, just as the solar plexus was awakened and energy was carried to the heart—also by an act of the will. The energy of the solar plexus, that great clearing house for personality energy, must be carried always to the heart.

253.          The three essential soul energies are atma, buddhi and manas. The essential soul is the spiritual triad.

254.          DK goes on to describe the awakening of the energy at the base of the spine even though its true and complete awakening comes only at the fifth initiation. (cf. R&I 340)

255.          It seems that the awakening of the energies at the base of the spine is impulsed directly from the head center to the base center. The result is not only the elevation of basal energies but the elevation of all lower energies into the head.

256.          Basal energies must definitely be carried to the head. The contrast between Pluto representing the basal center and Vulcan representing the head center shed much light on this dynamic.

257.          DK stresses the point that the energies of the awakened solar plexus must always be carried to the heart. At least this is their ‘first stop’. Eventually, all energies must be carried to the head as the final point of synthesis.

258.          We must not overlook the fact that in all these transferences, the energy of the will is involved. To apply visualization is one thing; to apply visualization plus the will is another.

Here I would again caution you and call attention to my earlier statement that all stimulation of the solar plexus and all focus upon that centre carries with it definite danger, and [Page 123] disciples are enjoined to exercise wise control over the emotional nature.

259.          In this rather extensive meditation process, DK definitely includes the solar plexus as a focus of attention.

260.          He also warns of the dangers involved in doing so. As a disciple one cannot allow oneself to be “carried away” by the emotional nature (which may become stimulated in the course of carrying out the suggested meditative process).

 A decentralised attitude as regards personality reactions and a steadily deepening love of humanity will safeguard disciples at this stage—the stage of seeking to fit themselves for the first or the second initiation.

261.          We now learn that the meditative processes being suggested are useful in preparation for either the first or second initiation.

262.          The accumulated information, however, seems to suggest that the meditation has rather more applicability to the preparation for the second degree.

263.          The safeguards given should be noted: decentralization and a deepening love of humanity. To become subject to emotion is to become subject to the personality, for the solar plexus (the seat of emotion) is the symbol of the personality. One cannot be carried away by emotion or become subject to emotionalism if one holds a decentralized attitude.

264.          As for a deepening love of humanity, it will place the emphasis upon the heart center and will thus assist the transference from solar plexus to heart. It will prevent the aspirant from becoming “too full of himself”.

We will now continue with the second phase of the meditation. It was carried to the point wherein you were asked to say as a soul the great Mantram of Unification.

265.          We now resume the actual meditative instructions. The foregoing was in the nature of explanation.

1. Repeat rapidly Stage I, taking not more than five minutes in so doing. Lift your consciousness and relate the head and the heart. Repeat thoughtfully the mantram which eventually leads to the realisation of unity.

266.          The mediator has become habituated to the first stage of the meditation and may derive full value from using it with relative brevity.

267.          We have in DK’s short sentence above a summary of the essence of what is required in the first phase of the meditation.

2. With the focus of the consciousness then in the head, summon the Will to your aid and by an act of the will carry the energy focussed in the head to the solar plexus. To facilitate this process, you can use the following formula:

268.          Now the will is definitely summoned—a thing that was not done in the first phase of the meditation. The Will (note the capitals) may be considered a higher force, seemingly external to the disciple but really deeply internal.

269.          We should not forget that as the Will is carried to the solar plexus, the heart center can be involved.

270.          We note that certain mantric formulas are useful in facilitating energy transferences.

a. I am the soul. And also love I am. Above all else I am both will and fixed design.

271.          When the mantram says “above all else”, it may be considered to be referring to the monadic level (the level on which “fixed design” appears in greatest purity—at least with respect to the microcosmic evolution of man).

b. My will is now to lift the lower self into the light divine. This light I am.

272.          In doing this one is lifting the solar plexus energy, the seat of the lower self. The “light divine” can be found both in the heart center and in the head center.

273.          One is identifying with the energies of the higher centers.

c. Therefore, I must descend to where the lower self awaits my coming. That which desires to lift and that which cries aloud for lifting are now at-one. Such is my will.

274.          The lower self awaiting the coming of the true identity may be considered the accumulated energies of the solar plexus prepared for elevation.

275.          Whenever we see the word “cry”, the emotional nature is implied and thus the solar plexus. It is the energies of the solar plexus center which cry aloud for lifting.

276.          The mantram facilitates the gathering of all lower energies centered in the solar plexus into the head center.

Whilst saying these mantric words (taken from a very ancient disciples' manual) vision pictorially the process of focussing—demanding—descending and at-one-ing.
277.          The main action of the mantram is reduced to a few words—“focussing—demanding—descending and at-one-ing”.
3. Pause here and endeavour to feel and sense the initiatory vibration or embryonic interplay which is being established between the awakened and the awakening points within the solar plexus. This can be done, but it involves an act of slow concentration.
278.          The next activity is a kind of feeling activity requiring “slow” concentration. The interplay between the two points of vital light is to be felt. There will be a difference in the sensations associated with the awakened and awakening points.
279.          The interplay is not actively established; it is simply “initiatory” and “embryonic”. The sensing of this interplay cannot be rushed.
4. Then sound the OM twice from the head centre, [Page 124] knowing yourself to be the soul which is breathing it forth.

280.          The soul is the actor in this entire meditation process. One can sound the OM identified as a personality or as a soul. One must feel and know the difference.

281.          Initially, the “act as if” attitude serves here; it will give way to the sense of being the soul.

 Believe this sound, carried on the breath of will and love, as capable of stimulating the solar plexus in the right way and able to transmute the lower energies so that they will be pure enough to be carried first of all to the awakening point and from that point eventually to the heart centre.

282.          While identified as the soul sounding the OM and breathing it forth, one engages in an act of belief, allowing no doubt to enter. This act of belief empowers the sound. The sound is carried on the breath of will and love.

283.          We note that only if the energies of the ‘lower’ solar plexus are sufficiently “pure” can be they carried first to the awakening point and thence to the heart.

284.          This phase of the meditation is really an act of transmutation.  The factor of belief is a transmutative factor.

285.          We also note the use of the word “eventually” which suggests that the up-drawn energies will reach the heart center but not immediately.

5. As you vision the energies of the solar plexus being carried up the spine to the heart centre (situated, as you know, between the shoulder blades) I would ask you to breathe out the OM again into the solar plexus but this time, having done so, draw the focussed energy up the spine towards the head.

286.          The up-drawing of solar plexus rises first to the heart. Once this is accomplished, one (acting as the soul) breathes the OM into the solar plexus, but draws the solar plexus energy towards the head.

287.          DK reiterates the position of the heart center and reminds us that the solar energy much be carried up the spine. Some meditators might be inclined to forget this.

 The vibration thus established will carry the energy to the heart, for it has to pass through that centre in the spine on its way to the head. In the early stages that is as far as it may go, but later it will pass through the heart, leaving its due quota of energy, and finally reach the head centre.

288.          The energy being carried upwards towards the head will pass through the heart (a second time).

289.          DK notes the sequential nature of the process. When the meditation is first used (or is used by a less advanced meditator), the solar plexus energy may only reach the heart. Later is will pass through the heart (depositing a necessary quota of energy) and finally reach the head.

290.          If we think carefully, we will find the Tibetan relating (in a most scientific way) chakras important for discipleship.

6. Then focus yourself in the heart, believing that a triangle of energy has been formed between the head, the heart and the solar plexus. Vision it then as composed of the energy of light, something resembling a triangle of neon light. The colour of this neon light so-called will be dependent upon the ray of the soul.

291.          We see how very occult this meditation actually is. Earlier we learned that the method of relating heart to ajna center was sevenfold. Now we learn that the color of the soul ray (vivid in its “neon” nature) is to be used to link the three centers involved—solar plexus, heart and head.

292.          The ‘believing visualization’ requested is undertaken once the attention is focused in the heart center.

293.          One can imagine that the energy of the soul ray unites these three centers via the expedient of this type of visualization.

7. Then again repeat the Mantram of Unification, beginning "The sons of men are one..."

8. Standing, therefore, in the centre of the heart see the energy of your group brothers as the radiating spokes of a great wheel of light. This wheel has twenty-four spokes and at the centre of the wheel, like the hub of the wheel, can be found your Master (D.K.). Then slowly with love, mention aloud the names of each of your group brothers, not omitting yourself.

294.          Each section of this meditation is powerfully occult. The great wheel of light is Shamballic in its nature as it is composed of twenty-four spokes. Master DK is seen as vitalizing and sustaining the whole.

295.          The phase of naming and loving follows and it is of vital importance. This entire meditation is meant to stimulate the love energy within the group.

296.          It is significant that one’s own name must be included and, accordingly, love sent towards oneself (not as a special person) but simply as a member of the group.

297.          The naming is to occur “aloud”, which is interesting. Naming aloud establishes the group love and unity upon the physical plane.

9. Then see this wheel as actively moving and scintillating, and thus serving humanity through its focussed radiation. This radiation is the radiation of love.

298.          Perhaps we can visualize the wheel moving in two directions—turning upon itself.

299.          What is visualized is an act of group service.

All the above is purely symbolic but carried out as a [Page 125] visualisation process for some months—consistently and consciously—it will create a state of mind and of awareness which will be enduring because "as a man thinketh, so is he."

300.          One can imagine that this visualization would create the potent sense of a vibrant, serving group. The symbolism employed will create the consciousness of which it is symbolic.

10. Then close with the new Invocation and also with the Gayatri, with its emphasis upon one's duty.
OM      OM      OM

301.          The “new Invocation” is, in this case, Stanza II of the Great Invocation. Stanza III, with which we are so familiar, had not yet been given out.

This meditation process is relatively simple if you familiarise yourself with its stages for a few weeks. Much of the above is explanatory in nature and can be dispensed with when you can follow the process automatically.

302.          This is a most important comment, because a study of this meditation process will reveal it as not entirely simple, but rather subtle and intricate. Yet the complexities will disappear through familiarization.

303.          The explanations seem to encumber the process until they are well digested.

I will now proceed to give you each your personal instructions and individual meditation. This meditation should be done at some time of the day which is not the time chosen for the group meditation. I do not want the two meditations done together at the same time, for I do not want your personality problems and your possible glamours to be interjected into the group consciousness.

304.          This is a wise piece of advice. The group meditation must remain undisturbed by personal issues.

 Beware of doing this because the task of each of you is hard enough without being complicated by the personal problems of some distressed brother in the group.

305.          We are to realize how we could complicate each other’s way through the interjection of our personal problems into the group field.

306.          From this perspective, impersonality becomes a group responsibility.

In giving you your personal instructions, I shall speak with complete frankness and shall not spare you either praise or blame. If you resent what I may say, then it will simply indicate the power of your personality to react unfavourably to the truth and will consequently point out to you an area of blindness and of weakness in your consciousness.

307.          In describing His intention to be utterly frank, DK begins the process of frankness.

308.          Resentment is a personal reaction and often hides a weakness of which the resenting one is unaware.

You will be thereby the gainer and will be able to grasp somewhat more clearly the nature of the battle which you have to fight.

309.          DK seeks to see us freed of illusions. He knows that each of us has a battle to fight. We gain by learning the location and nature of our battleground. Reactivity is an important clue.