May I say that when I am able to start my instruction to this New Seed Group with the words "My Brothers," you will then know that an adequate measure of group-integration has been achieved and that the real group work can begin.
1. The word “Brother” is used as a singular. The Tibetan is addressing each member as an individual. The word, “Brothers” would mean that a greater degree of group consciousness and group integration had been achieved. It would signal that the group members had achieved liberation from a largely personal/individual consciousness.
I have earlier stated the wider and more important objectives* which are, as you saw, entirely impersonal. I would commit this particular objective to your intelligent consideration.
2. Below are the objectives which were given in DINA I and on which commentary has been made. A re-reading of these objectives will be useful in light of the further instruction which the Tibetan now seeks to impart.
I would like to deal, first of all, with the objectives that I have in mind for all of you:
1. The main present objective.
I seek to bring about a much needed group integration. The polarisation of this group—as a unity upon the mental plane—is not yet accomplished. It is most needed and until this integration has been achieved, the united group inter-communication will not be possible or the desired group work capable of accomplishment. Several of you need to do some careful thinking and should align yourselves in love with your fellow disciples, eliminating all sense of criticism and personal self-satisfaction in your own judgment and rectitude.
2. The future objective of these ashramic groups.
It is fundamentally necessary that the new groups which are inaugurating the new discipleship should eventually establish a telepathic rapport with each other. Later, when there is a closer individual inter-relation, it will be possible to give definite teaching which will make this increasingly possible, but in the meantime a hint will have to suffice. It is foundational in nature and will have to be accepted and somewhat understood prior to successful work in all these pioneering groups. Think outwardly towards each other in love. Just simply that, my brothers—simply and humbly that and no more than that at present. Can you accept such a simple rule—apparently simple? In this way the etheric body of this group of disciples will be animated by the golden energy and the light of love and thus a network of light will be established which will form a focal point of energy in the etheric body of humanity itself and eventually in the planetary etheric body also.
3. The general group objective.
This is the shifting of consciousness of all integrated human beings in increasingly large numbers on to the etheric levels of consciousness and activity. This entails conscious work on those levels as energy units, each contributing his individual share and his special quota of energy to the sum total of available etheric energy and doing this both consciously and intelligently. When this is done, the man is then ready for the first initiation [Page 81] and is a true occultist—working with energy under hierarchical guidance.
4. The individual objective.
This necessitates the preparation of the life and consciousness for this new process of group initiation. This group initiation is itself of real import and is dependent upon the unit in the group fitting himself for initiation and at the same time learning to subordinate his spiritual ambition and desires to the group pace and to the necessity of right timing where his fellow disciples are concerned. It involves, therefore, a dual attitude towards the processes of initiation: the adapting of oneself to the needed integration and, secondly, to the development of spiritual responsiveness to impressions from the level of the soul and of the spiritual Hierarchy. It also involves the cultivation of judgment and of wisdom in the establishment of a right inter-relation with the group of disciples so that the group—in this case my group of disciples and definitely a group entity—may move on together. This necessitates the same conditions for the group as always exist for the individual: right integration on the three personality levels and also on soul levels, plus right group impression or responsiveness to the spiritual and higher psychic "gift waves"—as Tibetan occultists call them.
This will take many years and the work of achieving finished group attitudes and relationships through individual understanding and true impersonality can go forward upon the physical plane whilst in incarnation, or it can go on out of incarnation with the same facility. You must always bear in mind that the consciousness remains the same, whether in physical incarnation or out of incarnation, and that development can be carried on with even greater ease than when limited and conditioned by the brain consciousness.
The attainment of these objectives will involve clear vision and a keen and intelligent understanding; it will require the steady and conscious intensification of group love and group interplay; it will lead all disciples to live lives full of wise purpose and planned spiritual objectives and, at the same time, the service rendered will assume a definite and an automatic technique of expression.
3. It seems consistently necessary to remind disciples of the factor of impersonality. When impersonality is achieved, it prevents lesser things from looming large in the disciple’s consciousness.
I would have you begin your new work with this objective and goal in your defined consciousness. I therefore stated the objective clearly, so that your minds may be tuned to mine—as far as that may be practically possible.
4. We are reminded that, when attempting to work in relation to the Ashram, the attunement of the disciple’s mind to the mind of the Master is of utmost importance. The Master can use those whose minds are attuned to His.
Let your horizon be wide, my brother, and your humility great. I am here speaking individually to you, for you are as yet (the majority of you) individually polarised and the group polarisation lies ahead.
5. The advice is sound—for all of us. If the horizon is truly “wide”, there is every expectation that there will be a greater “humility”. The achievement of humility derives from the achievement of a broad, deep and realistic perspective about the nature of life. It is the narrow consciousness which seems incapable of humility.
6. When one is individually polarized, one’s sense of identity is confined to one’s own, individual ring-pass-not. When group polarization has been achieved, one’s sense of identity resides within the ring-pass-not of the group.
7. It is recommended that the student attempt to visualize both types of polarizations and see what type of ‘inner sense’ arises in so doing.
I have given much thought to what I have enjoined upon you in your personal instruction. I have attempted to gauge you and your need from the point of the next lesson you need to learn and the next step that you can take which will release you, each and all, for fuller and deeper spiritual service.
8. The Tibetan is ever practical (as was the Buddha). It is not the distant eventualities that concern Him, but the immediate next step.
9. It would be fascinating to be aware of the criteria used by the Tibetan in this gauging.
10. The result at which He aims is greater release for deeper spiritual service.
I have not attempted to consider you from the point of your attainment upon the Path. I have attempted to aid you in the instructions as a group more than as individuals, and I will therefore ask you to read each other's instructions with great care, for you will find your name and perhaps some suggestions occurring in other papers than your own. It is as a group that you work and as a group you go forward.
11. The Tibetan is using an excellent method of group instruction. There are some students (individually polarized) who would tend to read only their own instructions with great interest, paying only perfunctory attention to the instructions to other group members. DK’s method, however, is to mention different members in the various sets of instructions, to demonstrate that all He writes must be considered by each and all.
12. Thus, we see Him, tactically, instilling the idea of group approach.
13. Eventually, in the consciousness of each of us, the group will assume a position of greater importance than concern for our individual condition.
The sense of criticism and wrong reaction to each other's knowledge is rapidly disappearing from among you. That is good.
14. Among mentally polarized disciples (and especially among those who are becoming so), criticism is an ever-present difficulty. It is obviously overcome through access to the energy of the heart.
15. What could be meant by the “wrong reaction to each other’s knowledge”? Could it mean a tendency to misunderstand? Could it mean envy of the knowledge of another?
16. One of the obvious liabilities of group work in its initial stages is “wrong reaction” between the personnel of the group. We can ponder on the various types of incorrect interplay with which we may be familiar—on the causes and on possible methods of correcting the problem.
The growth of impersonality must be steady and sure. The faults evidenced by each and all of you are on the surface of your lives, but the deep inner integration and the activity of the divine nature in each of you is more definitely vital than before.
17. The Tibetan looks beneath the surface and seems to counsel us to do the same.
18. When we detect a fault in a brother, perhaps we should remind ourselves that we are probably looking as a ‘surface event’. It will be impersonality that allows us to react correctly to that which we perceive. “Each sees and knows the villainy of each. And yet there is with that great revelation no turning back, no spurning of each other, no shakiness upon the Road. The Road goes forward into day.”
I do not say that it is as yet in full right outer expression. It can and does produce at times a surface turmoil, but this, if rightly handled, need cause no true disturbance.
19. Let us ponder the distinction between a “surface turmoil” and a “true disturbance”. Surface turmoils will not affect the fundamental structure of group interplay (or essential group relations). A true disturbance would.
Give to each other real love in the times that lie ahead, for it is the fusing and illuminating element in the life of the disciple. Let not your love remain theoretical, but give that true understanding which ignores mistakes, recognises no barriers, refuses all separating thoughts, and surrounds each other with that protecting wall of love that meets all need wherever possible—physical, emotional and mental.
20. This is the soundest advice imaginable. We see that “real love” is not only cohesive but illuminating. Love reveals.
21. Love and understanding are, of course, related. One of the names of the second ray is the “Ray of Loving-Understanding”.
22. Let us tabulate the nature of “true understanding”:
It ignores mistakes
It recognizes no barriers
It refuses all separating thoughts
It surrounds all with a protecting wall of love, and that protecting wall meets all need wherever possible.
23. We can see that “real love” and “true understanding” allow nothing to get in the way of an ideal interplay between the members of the group. Group cohesion is not sacrificed for personal (and, thus, petty) reasons.
It is this which blends the group into one organised whole, which the Masters of the Wisdom can use in the service of the Plan.
24. It becomes clear that unless groups are, indeed, blended into “one organised whole” they cannot be used in the service of the Plan. The energy put into an un-integrated group would simply produce greater fissures than already existed. The unintended result would be dis-integration.
25. So we see group cohesion and integration as indispensable if a group wishes to be useful to Hierarchy.
The pressure at this time is great upon Them and the urgency of humanity's cry grows stronger in Their ears.
26. We note the word “cry” with its implication of distress within the emotional body. Our Planetary Logos (and even our Solar Logos) still has His emotional struggles (in relation to the cosmic planes) and so does the human kingdom in relation to the systemic astral plane and its effects upon the systemic physical and mental planes.
27. Just as a new parent attends to the cry of his/her infant child, so does Hierarchy attend to the cry of a humanity which has not yet reached spiritual maturity.
I have given you much time and thought, and earnestly I have sought to aid you on the Way. My love and strength are ever yours, but not always my time and attention. My earnest prayer is that the Light may enfold you and the Love of God transmute your lives.
28. DK is being realistic. A Master of the Wisdom is an extraordinarily committed and ‘busy’ individual. We have little idea of the duties to which a Master must attend, and so self-centered are we usually, that we tend to think that attending to ‘us’ is for Him a high priority.
29. We see that the Master supports His chelas with “love and strength”, but must most often leave the details of the life lived to the one who lives that life.
30. Our attention is called to the fact that the “Love of God” is a transmutative factor in our lives. Love not only elevates vibration, but renders it more coherent with other vibrations—microcosmically and macrocosmically.
For many years I have been looking ahead with definite planning and intent to the work which began in the late summer of 1936.
31. The “Groups of Nine” had begun a number of years before 1936 (initial efforts occurring in 1931). Perhaps DK is referring to a particular way of approaching the Groups-of-Nine work once a sufficient number of them had been organized. It took a number of years to bring four of the intended ten groups into existence. They developed in order: Telepathy, Trained Observers, Magnetic/Radiatory Healers, and Educators of the New Age. Group IX.5, Political Workers, was in process of formulation when the Groups-of-Nine project was disbanded.
I have sought—with the knowledge of some of you—to prepare you all as a group for an active participation in this future work.
32. We note that the Master works towards the future. In other references, we discover that that future included the future incarnation(s) of those who were being trained in the 1930s and 1940s.
33. The entire project was slated to last some two hundred years or more.
As I enter upon the task of preparing you for future increased usefulness and for closer cooperation, I must myself perforce take certain risks, and there must be established between us a trust which will be based—not on secrecy and reticences—but on truth and understanding.
34. Are the risks here mentioned risks to DK, or risks relating to the development of the chelas and for which DK seems to be assuming some degree of responsibility?
35. The Master is preparing for a phase of more intimate work with the chelas and requires of them an openness to truth and an understanding attitude. Secrecy and reticences are usually based upon personal sensitivities which chelas do not wish to have exposed.
This formation of the New Seed Group is my second attempt to be of hierarchical assistance in inaugurating the New Age methods and technique and to train groups (for it [Page 5] is a group age) which can express the New Age types of work.
36. We see that Master DK is in the midst of a reformulation. The Groups of Nine, with their specific missions, failed to develop as intended. The Master is now consolidating the enterprise into one group of twenty-four individuals selected from the original Groups of Nine. Not all participants in those earlier groups were selected for participation in the New Seed Group. DK had to assess whether they could benefit from inclusion and whether the New Seed Group would benefit or be delayed by their presence. Perhaps, as well, the number of participants in the new group had to be held to twenty-four—a most significant number, being twice-twelve and the number of Shamballa.
37. The intent is to inaugurate “New Age methods and technique” and “to train groups” in a group age.
In my first attempt certain group limitations initiated difficulty and led to the closing of the several individual groups.
38. DK speaks of “certain group limitations”. These were, among others, inertia, a tendency to be overcome by glamour, and criticism
You will have noted that I assigned the major failure to the inactivity of the heart centre in the majority of the members; this leads necessarily to inadequate integration.
39. It would seem that the importance of an active heart center cannot be over-estimated. Group integration depends upon the activation of the heart.
I mention this now because I would urge those members who have been selected to work in this new group to bear in mind that they may quite easily carry their earlier tendency into the new group.
40. The participants are being given a fresh opportunity, but are warned against previous tendencies which led to an earlier failure.
Only a fresh dedication and a renewed aspiration towards inspiration can prevent the recurrence of a certain static tendency;
41. Do we recognize advice for our own life of discipleship?
42. It is an interesting phrase—“aspiration towards inspiration”. One cannot access inspiration at will (unless very advanced), but one can aspire towards that access.
43. The aspiration with which we build the bridge into the higher worlds is “aspiration towards inspiration”, for inspiration comes from the spiritual triad.
44. The “static tendency” was the particular liability of the Group of Telepathic Communicators, Group XI.1
only a clear vision of the nature of glamour and of its effects in the individual and group life can eliminate the danger of infection from that tendency;
45. The members of Group IX.2 were much infected by the tendency towards glamor. Two of them actually arrived at a rather distressing and spiritual dangerous condition (which at least on of them managed to correct).
46. Yet it is not easy to acquire a “clear vision of the nature of glamour”, because glamour is, above all, elusive and so customary as to evade detection.
only a humble spirit which is not occupied with the faults and failures of others can prevent the injection of an attitude of criticism and judging;
47. The Tibetan is cataloguing the liabilities of each of the groups. The problem with the members in Group IX.3 was, in fact, criticism and judgmentalism.
48. A “humble spirit” sees a vast horizon and knows that small faults and failures are, essentially, inconsequential.
and only an attentive watchfulness on the part of a certain few of the members can protect this new vehicle from disaster based on inexperienced self-confidence.
49. The Tibetan is extraordinarily direct and uses words which are arresting in their potency—“inexperienced self-confidence”! This attitude is frequently seen in the beginner—whatever may be the field of endeavor.
50. The implication is that there are certain members in the New Seed Group whose usual approaches carry the seeds of trouble. DK does not point them out, but it can be presumed that they and the others know who they are.
I have seriously considered what action I should rightly take. Various alternatives presented themselves—all of them concerned with the group work per se; none of them concerned you, as individuals.
51. There is a constant attempt to move the chelas towards an attitude of humility where their personal self is concerned by stressing the value of the group.
I could continue with the groups as they existed but, brother of mine, what more could I say, or do or teach them? The constant impartation of teaching and of information, the constant pointing out of failure, and the constant individual training are no part of the technique of the Hierarchy—certainly not as far as the individual aspirant is concerned.
52. We find DK suggesting that He gave much, and that the response of the chelas was insufficient.
53. He expected them to ‘take hold’ and prove their merit, but the factor of inertia was apparently present.
54. In short, DK saw no further use in continuing His work with the Groups of IX. A fresh initiative was needed to overcome evident liabilities. There is often power in a fresh start. One can rapidly move through obstacles which hitherto seemed intractable.
55. We pause to think—what really is “the technique of Hierarchy” if the approaches listed are not part of that technique?
Where world values and where group consciousness are involved, the indication of needed change, the cyclic bringing about of the presentation to the soul of the Ageless Wisdom and the training of the world disciples—such is the definite and ordained technique of the Hierarchy. But this is not Their method of work with personalities and with those whose orientation is primarily in the three worlds of human endeavour.
56. We find DK evaluating the orientation of those involved in the Groups of Nine.
57. He sought to relate to those who were souls, and to present to those souls the Ageless Wisdom. He sought to see amongst His chelas “world values” and “group consciousness”. But He did not see these things; rather He was faced with those still largely personal in their consciousness and largely oriented to “the three worlds of human endeavor”.
58. He is explaining here that the members of Hierarchy cannot work successfully with those who are thus limited in their identification and orientation.
59. All the members of the New Seed Group were members of the earlier Groups of Nine, and they are here receiving an assessment of their earlier attempts.
Their method and procedure is to try out the personalities of Their intended and indicated disciples and—should [Page 6] these measure up with adequacy—then to proceed with the work of esoteric training.
60. When under instruction by a Master, a chela will always be tested in his/her personality nature. To come under such supervision is a bit like entering the Scorpio experience where all three aspects of the personality are tested on the physical plane.
61. DK seems to be suggesting that He never got around to the really esoteric training.
It is the same with groups; these are tested and tried in connection with the group personality, and upon the response depends the future activity of both the group and its Master and Teacher. But it is the group, as you see, which decides procedure.
62. An analogy is drawn. The group personality is tested just as is the individual personality.
63. The response of the group determines its future usefulness; that response often places a limitation upon what the Master may successfully attempt.
64. The Master emphasizes the responsibility of the group. The group cannot wait to be told what to do in all instances. It must take initiative and determine procedure.
I have endeavoured to remove out of this group those elements which might perchance have handicapped it, and which the group members—as they are at present constituted and motivated—are not capable of absorbing.
65. DK speaks of that fact that He did not allow certain former group members to continue with the New Seed Group. He does not place the blame entirely on those removed, but also points to the inability of the present group members to rightly absorb those who were removed (or simply not re-invited).
Group unity is not dependent upon personal sympathy, personal liking and understanding as it may exist between the group members, but upon capacity to absorb and assimilate, to lift, to change and to transmute those units which seem at first to be uncongenial or even unsuitable—from the limited point of view of the group member.
66. We are being given a deeper perspective on “group unity”. It is not a matter of sentiment.
67. Rather it depends upon the capacity of a group to
units who are not easily incorporated in the group as it presently exists.
68. DK hints that present group members may have a “limited point of view” with respect to the real potentials of those who could have been absorbed by a less limited group.
This is oft overlooked, but upon the capacity to do this depends much of group success.
69. So the present group members are seen to be implicated in the choice of chelas for the New Seed Group. It is partially their inability to rightly absorb which has led to the exclusion of some possibly value group members.
When a group cannot yet be depended upon to do this necessary absorption, the apparent rejection of certain people is not the fault of those people, but that of the group which is not yet integrated enough or unified enough to assimilate certain types of character and certain tendencies.
70. There is much food for thought in these words. The group could be enriched by the rightful inclusion of certain types of individuals, but the group is not yet capable of such inclusion.
71. We can immediately think of the microcosmic correspondence and ask ourselves what kinds of individuals we accept or reject as comrades, friends and co-workers.
72. It is interesting that DK calls the rejection “apparent rejection”, indicating that, from the perspective of the Ashram, the non-included units are not really rejected. Rather, they are temporarily excluded in an outer sense only.
The recognition of this should be fruitful in the preservation of much needed humility.
73. We find DK working against group pride. There might be a tendency among the chelas selected for the New Seed Group to think of themselves as special in some way. Instead, DK points out their limitations.
You are being tendered another opportunity. I would ask you to remember this and to endeavour, in relation to this new experiment, to cultivate from the very start a humble spirit and the priceless gift of silence.
74. Two requirements are stated
a humble spirit, animated by an “adjusted sense of right proportion”
“the priceless gift of silence”. This would protect the new group from interference (from the thoughts and words of non-members) and from envy. It would also tend to prevent the appearance of disturbances within the group.
75. We may suppose that the silence enjoined involves a refusal to discuss the personalities of the other group members, and also a definite refusal to discuss (with those not involved) the nature of the work to be undertaken by this new group.
A group of disciples must be distinguished, as I already told you, by pure reason which will steadily supersede motive, merging eventually into the will aspect of the Monad, its major aspect. It is, technically speaking, Shamballa in direct relation with Humanity.
76. For a group of disciples, “pure reason” supersedes “motive” (which is more related to desire than to sight). Motive is relatively blind; pure reason sees the truth exactly and understanding exactly what must be done and why.
77. Pure reason reflects the wisdom aspect of the monad, but the will aspect is the highest monadic aspect and eventually must direct pure reason. In the life of a person in whom this has been consummated, atma-buddhi will be the directing energy.
78. Might we say that pure reason reveals the archetypal pattern, while will reveals why that archetypal pattern is meant to prevail within any particular living system. The end towards which all things are intended is revealed by the will. Will reveals the significance of a living system within a larger context.
79. When, at length, humanity is characterized by pure reason and responsive to the will aspect, Shamballa will be in process of merging with humanity.
What, therefore, is the group will in any ashram or Master's group? Is it present in any form vital enough to condition the group relations and to unite all into a band of brothers—moving forward into the light? Is the spiritual will of the individual personalities of such strength that it negates the personality relation and leads to spiritual recognition, spiritual interplay and spiritual relation?
80. We have here some profound questions. Do we know the “group will” of our Ashram or Master’s group? Is it sufficiently vital in our lives and in the life of our group? Is our own spiritual will sufficiently strong to establish (between us and those associated with us) “spiritual recognition, spiritual interplay and spiritual relation”?
81. The implication is that a “band of brothers” will only be formed if the group will of an Ashram or Master’s group is “vital enough” to condition group relations. We do not weld ourselves into a “band of brothers” based upon anything less than ashramic group will or, at the very least, the group will of a Master’s group. No other impetus will be sufficiently binding.
82. We note that the term “spiritual will” is related to “individual personalities”. In this case we must think of the spiritual will as the higher directives to which the individual personality can become responsive.
83. It is also stated in no uncertain terms that the “personal relation” must be negated. Only then will “spiritual recognition, spiritual interplay and spiritual relation” emerge.
84. Again, we can pause to consider the degree to which personality relation has been negated in the groups in which we find ourselves.
It is only in consideration of these fundamental [Page 7] effects of standing as a group in the "head's clear light" that it is permissible for a disciple to bring into the picture personal sensitivities of thought, and this only because of a group temporary limitation.
85. What are “personal sensitivities of thought”? We see that to introduce them into the group consciousness is considered, at best, a temporarily limitation—a group temporary limitation.
86. “Personal sensitivities of thought” are not about group welfare. They pertain to the individual disciple and must not be allowed to interfere with group process. It is only because the group is temporarily limited that such sensitivities can be introduced at all.
87. The term “head’s clear light” takes us immediately to Rule I of the Fourteen Rules for Disciples and Initiates. The group (standing “within the fire of mind”) is to be “focussed within the head’s clear light”. From this ‘altitude’ it is possible to deal rightly with personal sensitivities.
88. The books DINA II and the Rays and the Initiations are to be considered interdependent.
89. Again we are invited to ponder upon that which we ‘bring up’ in the group context. Does it have more to do with group life or with ourselves?
I have pointed out along what lines there has been failure, not because I seek to put the emphasis upon failure or to enlarge upon it, but because clarity of thought and of vision is necessary if the work is to go forward in a reorganised and more vital manner.
90. The Master does not mention failure in order to chide or scold but to protect the future. Clarity of thought and vision is a great protection.
91. From this new group He seeks a kind of work which is both “reorganized” and “more vital”. This necessitates a keen awareness of where things went wrong in the earlier experiment.
If this New Seed Group measures up to requirements, then there may again arise correspondences to the original groups as planned. They will arise as the spiritual result of the esoteric manifestation of the potency of life to be found in the seed group.
92. We see that DK has not given up on the idea of the Groups of Nine, but is attempting something more foundational that the more specialized work of the ten Seed Groups.
93. The ten may again arise, He tells His chelas, if the work envisioned for the New Seed Group is properly accomplished. He is careful to call that which may arise “correspondences” to the original groups. He does not envision a literal reconstitution of those groups with the original personnel. Perhaps, He envisions the possible emergence of correspondences to the earlier intended ten groups at a rather later date. He remains, I think, purposefully vague about the possibilities.
94. Presently, there are a number of people presently working along what might be called the ‘Seed Group line’. They should not imagine that they are actually reconstituting the true Seed Groups. Rather, they are engaged in a kind of ‘rehearsal’ for a reconstitution which may occur later under Master DK’s more direct supervision.
The work to be done by us in joint cooperation (as regards your training) was organised by me into seven teaching units:I. Definite planned Meditation.II. Teaching upon the subject of Initiation.III. Training in Telepathy.IV. Consideration of the Problems of Humanity.V. Teaching anent the Etheric Body.VI. Added to the above, I seek to give each of you a measure of Individual Help and Instruction.VII. As time goes on, I will convey information anent the work of the Masters' Ashrams and their planned Externalisation.
95. The unit of work outlined finds place in the voluminous text of DINA II and The Rays and the Initiations.
96. The teaching offered during the 1940’s is succinctly outlined.
I am going to ask you to give two relatively brief periods of time each day to definite and defined meditation. One period (the most important) must be given to the general group meditation, and the other to that meditation which I feel will enable you to function as an integrated personality, fused and blended in consciousness with the soul. This will lead the group as a whole to function correctly, because the individual group units are aligned and rightly adjusted.
97. Two types of meditation are mentioned. One is a “general group meditation”—the most important of the two.
98. The other type of meditation is personal/individual and is designed to help the chela “function as an integrated personality, fused and blended in the consciousness of the soul”.
99. These two types are, in a way, indispensable to each other. Without the individual meditations “the individual groups units” would not be properly “aligned and rightly adjusted.”
100. In all occult training during the Aquarian Age, both the group and individual equation will have to be held firmly in mind. The coming Age will not only be the Age of Aquarius (the Age of the Group), but the ‘Age of Aquarius/Leo’. The right cultivation of individuals as prospective group members must not be neglected.
Why is it necessary for the disciple to intensify his inner link with his teacher? Not because the teacher is his Master, not because the disciple is subjected to the imposition by the [Page 8] Master of any subjective control, not because of any special privilege in the matter, but because if a student's mind is in true rapport with the teacher, then that student himself can become a source of inspiration to his fellow students; if he is thinking with clarity along the line of his chosen theme (note the word "chosen"), then he too can teach.
101. There is no question that a disciple should intensify “his inner link with his teacher”, but the real reason for doing so is clarified, largely through stating what the reasons are not:
not because the teacher is the Master of a particular chela
“not because the disciple is subjected to the imposition by the Master of any subjective control
“not because of any special privilege”. This one is especially important.
102. DK, it appears, is seeking to raise the quality of inspiration of which His chelas are capable, and also to increase their ability to “teach”.
103. Inspiration is the ‘influx of an energy into an arena where force customarily prevails’. In short, it is the result which occurs when a higher vibration enters a domain usually characterized by lower vibration. It is what we all seek, for when inspired we more truly live.
104. The chela chooses the theme of his thought. DK emphasizes the word “chosen” indicating the responsibility which falls to every chela. The Master does not determine what we shall think and do. We choose, and if we choose correctly, He confirms.
105. Are we inspired? Do we inspire? Can we teach in a truly inspired manner? Let us ponder.
A Master looks at each member of His group from the angle of their usefulness in the general group service. The contribution of each may differ; one disciple may have achieved much along the lines of clear thought and an impersonal attitude; his usefulness to the group can be that, and the Master will seek to train him still more along these two lines.
106. We do see that, as DK promised earlier, the perspective offered in these instructions is largely that of the Master and the Ashram relative to the group of chelas. In earlier books DK has written at length about what must be the perspective of the students of occultism. In these more advanced writings He views the situation from a higher perspective.
107. Our abilities are recognized, not to compliment us for having achieved them, but in order to employ our notably useful qualities in “general group service”.
108. Do we, then, recognize the general lines along which we are truly useful? Can we be objective in our assessment?
109. From what DK tells us, the Master will seek to train us along the lines of our true abilities.
110. Perhaps, each of us should pause to establish for himself the contribution or contributions he can usefully make to the group.
What is it therefore which prevents a disciple, as an individual, from having direct approach and direct contact with a Master without being dependent upon a senior disciple as an intermediary?
111. This is a vital question, would we not all agree? For the majority of those within the group DK was training, AAB was that senior disciple. Without the employment of her telepathic skills, a clear contact with DK would have been impossible for most.
What is it that prevents you from having such direct relation to myself?
112. The question is exceedingly direct and the point is driven home.
One or two in this group have direct approach, and another one of you has it but knows it not;
113. A couple (“one or two”) could approach DK directly and knew they could.
114. It would be interesting to learn more of the disciple who had the qualifications for direct approach but did not realize it. What would be the cause of this non-realization?
115. It is not enough to possess a capacity; we must be aware that we possess it. Clear self-observation will contribute to this awareness.
several others are well-intentioned and hard-striving disciples but never for a second do they forget themselves;
116. Those chelas here mentioned aspire greatly, but have not learned self-forgetfulness. They are still at the center of their own stage.
the problem of glamour and preoccupation with spiritual ambition condition some aspirants, a spiritual ambition which is working through a very small personality;
117. This may be the point to interject that the wording here given should be checked against the original publication. It may be correct, but I am (rightly or wrongly) remembering otherwise, and would like to see this whole paragraph confirmed word for word. I will research this point when the necessary books and papers are available to me.
118. We note that some members of the group are called “aspirants”. We do remember, however, that the true aspirant has taken the first initiation. DK’s specific role is the training of aspirants for initiation.
119. The warning is clear: if we are preoccupied with aspiration, self-centeredness and spiritual ambition, we shall never have direct contact with the Master.
some could make rapid progress but are prone to inertia—perhaps they just do not care enough.
120. The last deterrent mentioned is “inertia”, to which even the average initiate is prone! If one cares enough, there will be no inertia.
All desire to move forward, all possess a strong inner spiritual life, but the group antahkarana is usually still incomplete and the aspect of pure reason, which is of the heart, does not control.
121. The virtues, which all share, are mentioned—a desire to move forward and a strong inner spiritual life—but a general problem preventing fuller communication with the Master is the incompleteness of the group antahkarana.
122. Again, we return to a discussion of “pure reason”, which is significantly said to be “of the heart”. Love and pure reason, we remember, are considered synonymous terms.
123. In our lives, it is not desire, motive and aspiration that are to control, but pure reason.
The evocative power of the Spiritual Triad is not, therefore, adequate to hold the personality steady and the invocative power of the personality is nonexistent—speaking from the angle of the group personalities which make up the personality aspect of the Ashram. This is a factor which can only become potent if certain personality relations are adjusted and inertia is overcome. Then, and only then, can the "group stand."
124. We are speaking here of invocation and evocation. The spiritual triad evokes, and the personality (of the individual or of the group) is to invoke.
125. DK is saying much—namely that the personalities of the group members are not invocative of the spiritual triad, nor are they “steady”.
126. The Master is to be found on the levels of the spiritual triad and, so, without a built and functioning antahkarana, there will be no direct contact with Him.
127. It is the personality aspect of the Ashram which needs adjustment. There are certain personality relations (He does not name them specifically, but He has said enough previously) which are to be adjusted and, certainly, inertia is to be overcome.
128. A maladjusted personality aspect will drag the group down; if the personality adjustments are made, the group can “stand”. We find in the very first Rule for Disciples and Initiates that the group is to “stand”. That which is here given must first be fulfilled if this is to be possible.
I propose to give you personality instructions only once a year, at the time of the Full Moon of May. I shall then indicate to you any needed changes in your individual meditation [Page 9] or in the group meditation.
129. In the years following 1940, the intended rhythm of even once a year was not always fulfilled. The demands of the war must have been very heavy upon the Masters.
130. The approach is becoming more impersonal, and the expectations upon the group personnel even higher. A parent pays much attention to a toddler, and increasingly less as the child matures.
At this time I will give to this new seed group a meditation intended to produce coherent relations and a conscious group interplay.
131. This meditation was reviewed in the last DINA Commentary.
132. We note the emphasis upon coherency and consciousness.
I will give each member also a meditation which will serve to integrate his personality more completely but will also serve, above all else, to fuse it with his soul.
133. In this regard, the “Techniques of Fusion” to be found in Esoteric Psychology Vol. II should be studied.
134. The personality is considered fully (or almost fully) fused with the soul at the third initiation.
135. In preparing the individual meditations, two necessary developments are, thus, being considered:
I shall enlarge later upon this when giving each of you his personal instructions. As I am to instruct you individually only once a year, I shall handle you with directness, and shall pay small attention to your personal reactions. Those are essentially your own business and not mine.
136. We find DK offering a very direct, first ray statement. It seems He is saying to His chelas, “Grow up”! It is true that the personal sensitivities of a number of His chelas prevented the full impact of His teaching from reaching them.
Some of you have really studied my previous instructions; others have given them a definitely cursory and perfunctory reading and have, in the last analysis, given no real thought to what I have said.
137. This is a strong indictment. We can see the richness of each of Master DK’s instructions and, so, wonder why they would not have been very carefully studied.
138. It is sometimes true that when ‘feelings’ are ‘hurt’ by truth, there is less willingness to expose oneself to the source of the ‘hurt’.
139. It also becomes clear that DK knows which of His chelas have studied and which have not.
Hence the need of reminding you of my major points prior to continuing with the next phase of the teaching. I would have you demonstrate your grasp of the subject and also your response to the effort I am making to instruct you. The best paper turned in was by W.D.S. because it was the most esoteric and touched upon the spiritual techniques of approach, insight and vision.
140. DK reviews the papers of His chelas in an interesting manner described below.
141. WDS was formerly in the Education Seed Group, Group IX.4. His rays were unusual, 21-213 and his Sun-sign was in Gemini. This shows, by the way, that the ray of the personality is not directly determined by the usual rays associated with the Sun-sign, for the first ray has only the most tenuous relation to Gemini, through the monadic ray of the Earth, its hierarchical ruler.
142. Why should DK speak of the “best paper turned in”? Certainly, not to inspire competition, but simply for the sake of deepening their understanding. The group members must understand what He seeks to see produced.
143. DK is attempting to teach His group about the true nature of esotericism. Many may write what they consider to be “esoteric” papers; the Master may see such papers in a different light.
144. We learn here that that which is esoteric is characterized by a discussion of “spiritual techniques of approach, insight and vision”.
Incidentally, the question arises in your minds as to the method whereby I ascertain the content of your papers. Do I read them? Does A.A.B. read them and convey to me her impressions? Do I psychometrise them? None of these expresses my method or conveys the true mode of ascertaining. I do not read them; candidly, my brother, they do not warrant my taking the time.
145. DK’s candid remark is amusing.
Does A.A.B.. read them and then convey their significance to me? No, because as they filter through her mind and brain they would take on the powerful colouring of her thought, and from this she has ever carefully protected the group and all work she does as an intermediary between you and me. I do not psychometrise them. Let me endeavour to explain.
146. These are points of technical interest and clarify questions which would naturally arise in the minds of DK’s chelas—and in our own.
147. The papers are not read, not psychometrized and AAB does not read them and report to DK.
148. We do note that this last solution would not be useful, as AAB’s report would necessarily be colored by filtration “through her mind and brain”, taking on the powerful coloring of her thought. We may wonder whether it is ever possible to assimilate any content objectively, and report upon it objectively!
149. It is important to realize AAB’s care in protecting the group from the coloring of her own thought. It reveals a very high level of both detachment and integrity.
All detailed, outer forms are expressions of some subjective significance which is the cause of their appearance [Page 10] and which can be discovered by those who can function in the world of meaning. These "foci of significance" carry a note, a vibration and a symbolic aspect which conveys to the trained mind of the esotericist far more than does the outer form of words convey meaning to the trained mind of the exoteric reader. One glance in the direction of the disciple with the thought in mind of ascertaining the value of his contribution in words, serves to bring into my line of vision the symbol which is the product of his written thought. This symbol may be and probably is distorted—a symbol without true balance; it will find its place upon some level of consciousness—astral, mental or spiritual—and its vibratory note will depend upon its "occult location." Forget not that the world of meaning and the world of outer forms express in essentiality the world in which multiplicity is reduced to simplicity, though this does not connote synthesis.
150. DK is telling us that He can and does work within the “world of meaning”.
151. The Master is alerting us to the existence of a deeply subjective method whereby understanding of written content may be achieved.
152. We find that He is calling Himself an “esotericist”. This is a word which, perhaps, we prematurely apply to ourselves. It is also clear that we do not really work in the “world of meaning”.
153. The “foci of significance” carry
154. So it is clear that DK ‘sees’ a symbol (however distorted the symbol may be) of that which has been precipitated in writing, and the quality and value of that which has been written is easily determined by him.
155. There are ways in which we, too, can practice this ‘symbolic essentialization’, by ‘asking’ to be shown a symbol of anything we wish to evaluate. The symbol will not yet be that which a Master would see, but the practice will bring us into line with a useful process of symbolic revelation.
156. We should note that the reduction of multiplicity to simplicity does not connote synthesis, which is something deeper still and more essential.
157. The “vibratory note” of the symbol depends upon its “occult location”, which means the plane and subplane on which it is to be found.
I wonder if any of you really grasp the extent of the effort which I have to make in order to reach your minds and teach you?
158. Do we not usually presume that such an effort meets with instantaneous results?
159. That which is given below is a sobering assessment of the effort expended by DK to reach His chelas.
When, for instance, I seek to send out these instructions I have to make the following preparation. First, I seek to ascertain the mental state and preparedness of the amanuensis, A.A.B., and whether the press of the other work upon which she is engaged in connection with the Plan of the spiritual Hierarchy permits of her right reception; for if the work is exerting extreme pressure and if she is occupied with urgent problems, it may be needful for me to wait until such time as circumstances give her the needed leeway both of time and strength, and of mental detachment. My own sphere of occult work must also come under consideration. Then, having established a rapport with her, I have three things to do.
160. The amanuensis is the instrument, and the instrument must be capable of right receptivity. We see how important is the quality of patience when a Master attempts this kind of work.
161. No doubt Master DK has an extensive “sphere of occult work”, so He is not free to work with His amanuensis at all times.
162. The requirements necessitated of AAB are:
163. The need for time is obvious. With regard to “strength” it is probably not appreciated how great must be the strain (on all levels of the personality mechanism) of working so intimately with a Master—a being possessed of great spiritual intensity, relatively speaking.
164. The requirement for “mental detachment” is also interesting. AAB had to keep her own thoughts out of the process. Often, things would be said which would be at variance with her own opinions, or which it would be very difficult for her to understand. Her thoughts or questionings, however, were not allowed to intervene. With sufficient mental detachment this non-intervention would be possible.
First, I The gather the group of disciples as a whole into my aura and so gauge its general condition of receptivity—for that must determine the scope of the intended communication.
165. We note that Master DK gathers the entirety of the group. This He does before focussing on any one disciple. By doing this, He will know how far He may safely and usefully proceed.
166. There must be a definite occult secret to this ingathering. We can use our imagination to visualize how it might be done.
Do you realise, my brothers, that as you extend your power to grasp the needed lessons and learn to train your minds to think in ever wider and more abstract terms, you draw from me a correspondingly adequate instruction? [Page 11] The limitation to the imparted truth lies on your side and not on mine.
167. DK asks a question which again places responsibility squarely upon His chelas. The depth and quality of the instruction He may impart depends upon their ability “to think in ever wider and more abstract terms”. DK can only act proportionately. He may give only that which is proportionate to the group invocation.
168. If you and I read this with seriousness, would we not find in it an incentive to think in ever wider and more abstract terms?
Second, I must isolate in my own consciousness the extent of the instruction, detaching myself from all other concerns and formulating the needed material into a thoughtform which will be comprehensive, clear-cut, sequential in its relation to that which has already been imparted and which will lay the ground for the next instruction in due time.
169. For Master DK, this stage represents an act of concentration. To do so requires that He think only of the task before Him (though doubtlessly He has many other concerns of greater moment).
170. This second phase is all about clarity, comprehensiveness, sequentiality. We recognize DK as a ‘Master Teacher’. He is surely responsible for what He imparts and, no doubt, He must weigh His words carefully, as so many will take them as truth.
Then third, I have to enter into that meditative condition, and that extraverted attitude which will enable me to pour out in a steady stream of constructive sentences which will express, to the mind of the amanuensis, the thoughtform as I see it and build it. Putting it otherwise, I become creative with deliberation and endeavour to convey to the vision, to the mind and to the intellectual perception of A.A.B. an ordered presentation of the thoughtform which embodies the lesson I desire the students to learn.
171. The third phase is both a “meditative condition” and an “extraverted attitude”. It is a pouring forth of “sentences”—a steady stream of them which may be rightly received in the mind of the amanuensis.
172. All of this is done in the most orderly and sequential manner.
173. DK needs to deal not only with what He wishes to say, but with what can be rightly received and interpreted by His amanuensis. There had been times when He wanted to convey a certain type of teaching, but found the mind of AAB insufficiently trained to receive and transmit the intended teaching in the right way.
174. We see that Master DK is constructing thoughtforms (which He sees) and then attempting to convey the nature of the constructed thoughtform in a clear, intelligent, sequential and well-ordered manner.
175. Perhaps, in this process, we will recognize at least something of how we attempt to prepare our thought for assimilation by others.
All this necessitates an expenditure of force and of time on my part which I feel is well warranted if the students—on their side—will prepare their minds, give the needed time, respond to the few requests I may make, and eventually cooperate with the work of bringing the edited instructions to the attention of aspirants and disciples everywhere and later to a wider public.
176. DK is speaking of the expenditure of force on His part, and whether that expenditure is warranted.
177. Implicit in this caveat is the suggestion that not all students have prepared their minds, given the needed time, responded to the few requests He has made, and cooperated with bringing the edited instructions to the attention of a wider circle of aspirants, disciples and the general public.
178. A Master is governed (as are even greater begins) by the Law of Economy and must justify the expenditure of force.
And let me here clarify also the question which is in your minds concerning the basis of the rapport between A.A.B. and myself. Earlier, I explained that a neophyte in an ashram is under the guidance of a more advanced chela and that "the Master is receiving regular reports (based on certain charts) from the senior disciple who has the neophyte in charge. It is in this way that many hierarchical relationships are established." (Discipleship in the New Age, Vol. I, page 723.)
179. DK is revealing much of essential occult value. He is referring here to the stage of Chela in the Light (which we studied in earlier commentaries on DINA I).
180. He is reviewing the history of His relationship with AAB, and the Master involved was probably Master KH.
Several lives ago I was thus responsible for A.A.B. and hence the close link between us and the basic understanding and hence, therefore, the work we have been able to do together, even though I am not her Master.
181. Master DK took His Mastership in 1875. The word “several” may mean four to, perhaps, seven. “Several lives” may, therefore, take us back more than a thousand years, perhaps two thousand.
182. We are being told about the method of establishing “hierarchical relationships”. The process occurs over many centuries and nothing that has been subjectively built is lost.
I explain this so that you can get some understanding of the interrelation [Page 12] in ashramic work. We both belong to the Ashram of the Master K.H.
183. The impartation of this information will help us understand the gradual building of relationships within the Ashram.
184. We note that both AAB and Master DK belong (and still belong) to the Ashram of Master KH, who is the senior Master of the great second ray Ashram. It is interesting that a Master with His own Ashram may belong to the Ashram of a still more experienced Master.
185. Those who, therefore, belong to the Ashram of Master DK are loosely within the periphery of the Ashram of Master KH.
I should like to add a further point: Reception such as that by A.A.B. is very rare indeed, not only because of the subject matter, but also because of the delicate sequence of ideas and the good choice of words; through this, she has made my books unique. She provides a standard which has no competition.
186. The words immediately above are, perhaps, words which AAB did not enjoy taking down. DK, however, has a significant purpose in offering this high evaluation of AAB’s receptivity. In doing so, He is protecting the work for which He is responsible. We come to understand that AAB was/is a most highly trained and unusually skillful ‘instrument’.
187. Such statements as those above cannot be forced upon anyone as the truth. Their truth must be experienced by those who have widely searched and studied esoteric writings.
I assured you that I would deal with directness when teaching this group, owing to the urgency of the time and the need for the intelligent work of the trained disciple. Will you bear this in mind, and apply my suggestions to yourself and not to your group brothers?
188. This is always the problem: disciples are only too eager to apply to others that which they should apply to themselves. Our first responsibility is self-management. The management of others is their own responsibility.
One of the most needed things for all disciples is to apply the teaching I may give to the idea of promoting and increasing their world service, thus rendering practical and effective in the world the teaching received and the stimulation to which they have been subjected.
189. The thoughts here conveyed should be obvious to us. The accumulation of the teaching, unapplied, but increases responsibility. The purpose of the teaching is to enhance the service of those who receive it.
190. Let us question ourselves: “Has it done so?”
In your personal instructions I will give you information as to the nature of your prevailing glamour.
191. It may be supposed that each of has a prevailing glamor. It may well be that because that glamor is related to a habituated way of thought, feeling and behavior, it will not be readily detected.
You may ask, what do I really mean by that phrase? I mean that aspect of thought, that quality of feeling, or that innate predisposition, which stands between you and the light of life and truth.
192. This is a really excellent way of conceiving glamor.
193. We note that glamor, as here described, includes both thought and feeling and probably physical activity. The idea of “innate predisposition” seems to include the mayavic habit nature.
194. We learn that glamor blots out the light of life and truth. Naturally, we want to be rid of it.
There is in the life of every aspirant some outstanding tendency which acts as a limitation. This should receive due attention, leading to its eventual eradication.
195. It would be interesting for us to try to determine our particular “outstanding tendency” and then compare it with the outstanding tendency seen in us by others. In such a comparison, revelation might dawn.
Most disciples and aspirants are too general in their handling of themselves and of their respective characters. Less diffused attention to the multiplicity of inherited habits and a more concentrated attention to a main, or at least a major, issue would result in a more rapid progress.
196. This is a strong piece of advice. It says, in essence, that if we can identify the major flaw in our general approach, it would be of much greater value than identifying a number of smaller issues.
197. We are left with the definite impression that character must be handled by the one who has built that character.
What I shall therefore reveal to you as needing correction, adjustment or eradication should occupy your attention and be consciously dealt with during the coming year.
198. We note three words, or three treatments of a flaw revealed:
199. Perhaps “adjustment” is the least demanding term. That which is to be adjusted may not be bad in itself, but may be out of right relation with other characteristics—within oneself or within others.
200. Correcting an approach is a definite reshaping of that approach.
201. “Eradication” speaks for itself. Here we are speaking of undesirable approaches which have no redeeming value—nothing worth correcting or adjusting.
Small notice need be paid to less important faults and errors; so oft faults that seem to you of paramount importance are of no moment in the eyes of the Masters.
202. We are enjoined to develop a better sense of proportion. DK seems to be saying that we spend too much time considering trivialities.
203. It is not easy to see as the Masters see; at our stage of development, it is not even possible. We might ask ourselves what we consider to be our worst faults. Then, placing ourselves imaginatively in the Master’s position, we might ask the question again, and note what emerges. There will be a noticeable change of perspective.
So much of the thought life of a disciple is occupied with a ceaseless interrogation and consideration of himself. What I shall say may be very brief and very scant. I am only seeking to indicate and not to direct; [Page 13] I intend to point out, but not dictate to you, modes of eradication.
204. This is DK’s way of saying that so many of us are essentially self-centered—a great limitation preventing the living of a more soul-infused life.
205. The Master is not offering detailed instructions for the eradication of undesirable qualities. That is up to us, as are the methods of correction and adjustment. Our task is to follow His indications, taking upon ourselves the creation of an exact procedure.
The times are serious and the world disciples are hard pressed.
206. By “world disciples”, DK means those with world influence and, more technically, initiates of the third degree.
The Hierarchy and its affiliated groups are seeking active help and cooperation in the work of salvage. All disciples and aspirants are needed, and all can give much if the desire, the loving heart and the consecrated mind are united in service. I ask aid in the task of reconstruction. I ask for your consecrated help. I ask you to discipline yourselves anew, to hold back nothing, either objective or subjective. I ask for your wholehearted cooperation in the work of world salvage.
207. DK ends with one of His great exhortations, so inspiring, and so difficult to resist.
208. He is asking us to help salvage and rebuild the world, to hold nothing back, to cooperate wholeheartedly.
209. We note that DK is already thinking in terms of salvage and reconstruction even though the Second World War was raging in its early phases when this was written. Could He see beyond the war at this point? Perhaps, although we are told that towards the close of 1942 there was a dark period during which the Hierarchy thought humanity would go down to destruction.
210. He is asking disciples to become true and full human beings, great-hearted, illumined and fully committed to work upon the physical plane.
211. He has given so much, it would seem only natural to respond as He requests.