commentary by Michael D. Robbins
I would like first to remind you briefly of three points which I made in my last instruction.
1. Review and reminder is an important aspect of every sound educational enterprise.
1. This is my last effort to bring you each in this incarnation up to the point in your spiritual development which would be entirely possible, if you so desired. Success or failure in conforming to requirements is entirely your personal affair. Each of you can be active or inactive as it seems best to you, but I would remind you that whatever you do affects your group—either constructively or adversely.
2. We are reaching a most important point. The condition caused by WWII is critical. The Hierarchy does not even know whether the Good will prevail.
3. Nevertheless DK is attending to the needs of His group, though the call for protective work on behalf of humanity is intense.
4. The Master sees what is possible for the disciple and seeks for the disciple to reach that possible point of development. Of the true nature of this possible point of attainment the disciple, it seems, is often quite ignorant.
5. Perhaps we should ponder on what we (individually and as a group) hope to achieve during this incarnation. Do we underestimate, overestimate? Are we realistic or not?
6. The responsibility for achievement rests personally with every disciple. The Master gives all that it is possible to give; right response is in the hands of His chelas.
7. We live not unto ourselves alone. While we rise or fall on the basis of our personal response, that response definitely affects our group brothers and sisters.
8. Thus, in asking the group members to respond to the proffered opportunity, DK also clearly sounds a note of group responsibility.
2. There are outer processes at work which are effects of inner happenings in your own souls, in the Ashram and in the Hierarchy itself.
9. In the last instruction, DK reminded us of the rather inconceivable nature of inner process. Of the outer processes we may learn much, but much of what transpires in the inner recesses of our nature and within the Ashram is inaccessible to us.
My task is to aid you in fusing the inner and the outer events so as to bring about a true expression of the facts as they are in your life, in the Ashram life and in the Hierarchy.
10. The real “facts” are deeply interior. The unknown inner events and the somewhat understood outer events are to be fused. With this fusion the Master can help.
11. We remember reading of how the Master blended His light and love with the light and love normally available to the disciple, and how this blending greatly facilitated group process.
Your task is to develop sensitivity in these three classes of spiritual events.
12. Of how much are we aware—of soul, of Ashram, of Hierarchy? There is a progressive penetration required. Successful penetration is possible but many do not succeed. A great deepening of the “esoteric sense” is required.
3. The group is the factor of importance and, as I said, increasingly the individual life of the disciple lessens and his group awareness and sensitivity increases.
13. The importance of the group is ever the theme in Master DK’s work. There are many sacrifices required if the group is to be put in first place. What specifically do we sacrifice for the welfare of the group? What specifically could we sacrifice for the welfare of the group? It is through such sacrifices that the initiatory petals of sacrifice unfold.
Bear this in mind as you master the hard lesson of impersonality—an impersonality shown to you by me, by A.A.B. and (so difficult a thing to learn!) by your own souls.
14. Good examples of impersonality surrounded the disciples. Impersonality is really a concentration upon the soul nature and an ability to put essences before accidentals.
15. Have we understood that with respect to us, our souls (Solar Angels) are impersonal? What would that mean? Perhaps that the Angel looks for the development of consciousness rather than the ‘success’ of the form on its own level.
16. It seems that we must ponder the meaning of the impersonality shown by the soul to its personality.
It is an impersonality which you yourselves must develop and apply, once you love enough. Love is the basis of impersonality.
17. Well, here we are given a potent seed thought: “Love is the basis of impersonality”. Love is the perspective from which impersonality can more easily develop. Love does not fixate on non-essentials, but on the fine inner qualities beheld. Love sees another as she/he is in essence. Love, therefore, is deep and not superficial. Through impersonality we acquire a necessary depth of perception, otherwise, as ‘personal’ individuals, we are caught in externalities.
This is, as I have repeatedly told you, an experiment in group initiation. This means that though each of you takes various steps in line with your particular point of development, there is also being developed by the Hierarchy a new technique which—when perfected and understood—will initiate [Page 24] entire group units into the Light and into the "Labour of the Plan."
18. One of the key purposes of the entire project is to train a group of willing chelas for group initiation.
19. Individual training is incidental to group purpose. New techniques are offered, techniques to be increasingly understood from the angle of the initiate consciousness.
20. What will success really mean? It will mean that all group units will be initiated “into the Light and into the ‘Labour of the Plan’.” This is a valuable definition of group initiation.
Such a group must itself be composed of people who have taken initiation.
21. This was the case for all but one of the group members. Even an initiate of the first degree is said to have “taken initiation”.
As one of your group members will only take the first initiation next life, it is obvious that the group initiation to which I refer will not be taken in this immediate cycle. The rest of the group have to wait for him.
22. This is really an amazing section. All in the group are accepted disciples, and yet, one of the group members has not taken the first initiation. This is a great exception to the rule.
23. The individual in question was known as LTS-K (Lucidity, Truth, Self-Knowledge). We can see by the words in his Developmental Formula that he had much to achieve before he could take this initiation, which is based upon clarity and a certain degree of knowledge of the true Self, the soul.
24. So we realize that for the particular group of disciples DK was addressing, group initiation could not be taken during that incarnation! What did the group members think when they learned this and when they learned that the reason was that one of their number had not taken the first initiation?
25. It certainly seems as if one disciple was holding all others back. And yet, perhaps there was a great lesson in this situation—a lesson of selflessness, patience and real respect for group rather than individual process.
26. In that particular life, LTS-K had a sixth ray personality. In the next life—that in which he was to take the first initiation—he was to have a first ray personality. We can see from this that the thought that those who take the first initiation must have third ray personality is not correct. The third ray, however, is very useful in preparing for that initial initiation.
27. “Some move ahead; he follows after. Some move behind; he sets the pace. He travels not alone.” (Rules of the Road, 3, DINA I 584)
28. Let us think of groups presently preparing for group initiation and their estimation of their present status and accomplishments. A clear realization of the condition of DK’s group at that time should be sobering. If His group had to delay its initiation until the next incarnation (presumably they would incarnate, relatively, together) is it not likely that present groups (often consisting of personnel who are not tested to the degree that DK’s group members were tested) will also have to wait, perhaps an incarnation or two, for the day of their group initiation.
29. Indeed, it seems that we are passing through a period of preparation and training for eventualities.
In any case, they are not yet ready and there is much preparatory work to be done, much unfolding of awareness and developing of sensitivity before there can be a going forward together as the situation desired demands.
30. If any disciples thought they were being held back by one group member, this section puts them in their place. The whole group, really, was not ready. Much awareness would have to unfold, and much sensitivity would have to be developed if group initiation were to be achieved.
The time equation is one of great difficulty to the average disciple.
31. We often estimate the time when initiation is likely to occur. This is more difficult to do that we imagine.
32. It is the initiate who is the true master of time for, in a significant sense, the initiate has conquered the lower influence of Saturn—thought not the higher.
He is either working constantly under a sense of pressure and of haste or he is "strolling along the path of life," feeling that evolution is long and why, therefore, the need to make speed?
33. The rajasic and tamasic approaches are here mentioned—working under pressure (rajasic) or “strolling along the path of life” (tamasic). Neither approach is the balanced approach characteristic of sattva.
Only a very few work from that point of balance which inhibits the spasmodic rushing activity of the intense devotee or the lazy moving forward of the awakened aspirant.
34. While it is easy to understand that the devotee, under Mars and the sixth ray, rushes forward spasmodically, it is not so easy to understand the awakened aspirant as exhibiting a “lazy moving forward”, yet we are told that sloth is the major sin of the average “initiate”! (R&I 156)
I would ask you to study time in relation to your own souls, having in mind the peculiar opportunities of the present cycle and the outstanding need of humanity.
35. This, each of us should do. The suggestion is that the times are unusual. Saturn is both the “God of Opportunity” and the “Lord of Time”. Much can be done today in a far shorter period, and the “outstanding need of humanity” demands it.
Many are still too preoccupied with what they are attempting to do, with their own development and with their own capacity or non-capacity to help; but at the same time they are inadequately handling the problem of self-effacement and complete dedication to their fellowmen.
36. Comment is made upon a usual situation—preoccupation with one’s doing, one’s own development and with the ability or non-ability to help. All of this is self-centered.
37. One preoccupied in this manner may fail in “self-effacement and complete dedication to [one’s] fellowmen.”
38. We can see that these last two requirements are considered indispensable for true ashramic service.
39. The first three preoccupations are related to the third aspect of divinity; the last two requirements to the second.
"What can I do?" is of less importance to them than "What am I learning, and is the Master satisfied with me?" I shall be satisfied with you when you have forgotten both yourself and me in your strenuous service for mankind.
40. Doing is contrasted with learning; learning is more important.
41. DK is asking His disciples to question whether the Master is satisfied with them. To question in this manner would submit most of our doings to a high standard of evaluation.
42. Maybe we should take the final sentence into meditation:
“I shall be satisfied with you when you have forgotten both yourself and me in your strenuous service for mankind.”
43. There are three factors which may loom large in the consciousness of the advancing chela and only one of them is truly legitimate: the disciple, the Master and “service for mankind”.
44. Where do we stand on this continuum?” Have we moved beyond thinking of ourselves and of the Master, and can we at last immerse ourselves in the service of humanity? This is the big question.
Service, I would remind you, is a scientific process, calling forth all the soul powers into full expression on the physical plane. It is service which causes a divine manifestation or what you call a divine incarnation.
45. We see the power of service (a scientific process operating, therefore, according to law) to draw forth all latent soul powers into physical expression.
46. The soul is, in a way, a “divine manifestation” or “divine incarnation”. The soul incarnates in order to serve.
If a man is truly serving, he will perforce draw upon all the resources of spiritual strength and light and all the wisdom and directing power of his soul, because the task to be done is always too big for the personality.
47. We have here an irresistible injunction to serve with all our power and might. In the midst of true service, it is always realized that personality resources alone will not serve to accomplish what must be accomplished. Engagement in true service causes us to draw upon our deepest resources. This, in turn, increases our powers and causes us to grow.
48. Therefore, if we wish to access the fullness of our spiritual strength, light, love and wisdom, we must serve. Service, therefore, is the principal means of access to our essential, occult nature.
Some of the world's greatest servers are men and women who are very close to the spiritual Hierarchy and working under its direction, inspiration and impression, [Page 25] but who know naught of esotericism so-called, do not recognise the Hierarchy and (in their brain consciousness) remain unaware of its Personnel, the Masters of the Wisdom.
49. Of this fact, we must forever remind ourselves. We become so immersed in the technicalities of our own teaching that we may fail to recognize servers far greater than we who know nothing of these technicalities.
50. Such servers may have renounced hierarchical recognition in this particular incarnation so that they could serve more effectively.
51. If we identify servers on the sole basis of whether or not they are familiar with occultism, we reveal our consciousness as trapped by form and unaware of the spirit of service.
One of the tragedies today of the esoteric world is the vast amount of facts in the possession of esoteric students, and the piling up of knowledge anent the Hierarchy and its Personnel. In the minds of disciples this knowledge and this aspiration obliterates the need of their fellowmen.
52. This is a tragedy, indeed, so let us all take note. Human need comes first, and all that we know of occult knowledge, the Hierarchy and its Personnel must be applied to meet that need. How we shall do this is a question of resourcefulness.
53. If DK used the word “tragedy” He meant it. Let us ponder our relation to this problem. Are we part of the problem or part of the solution?
This constitutes one of the problems with which the Hierarchy is faced. The problem of balance and of dual orientation is a very real one. As regards the impartation of spiritual knowledge, the Masters Who take pupils are faced with two problems:
54. The phrase is an excellent one: “the problem of balance and of dual orientation”. It is so easy to emphasize one of the dualities or the other and fail to see and maintain the value of both.
1. The problem of the unawakened aspirant.
2. The problem of the learned disciple.
55. Here DK mentions the “unawakened aspirant”, but earlier the “awakened aspirant”. It is easy to see how the quality of tamas would be characteristic of the “unawakened” aspirant.
Ignorance and knowledge must both give place to understanding and wisdom.
56. In both cases a state of “understanding and wisdom” is desirable. The “unawakened aspirant” is subject to ignorance. For the “learned disciple” the ignorance is not so deep, yet, withal, it is deep.
I particularly wish to speak about the work that I desire you should do at the time of the full moon during the coming year. This aspect of your work should become increasingly potent and interesting.
57. We see the importance of the Full Moon work and how it must grow in its potency.
I regard it as of major importance in the group endeavour, and if I, your teacher and friend (under the pressure of the present world opportunity),
58. Could He have said, ‘the present world distress’?
can spare the time to aid the group in this particular way, it is surely not too much to ask that I receive reciprocal attention.
59. It is amazing that DK has almost to plead with His chelas to respond to the attention that He has given them by following His instructions.
60. Probably no potential chela could have imagined that he would refuse to follow the Master’s requests and work assigned, but this is just what happened.
Perhaps some of you may get increased light upon the usefulness of the attempt if I tell you the interesting fact that—at the time of the full moon—it is almost as if a door suddenly opened wide, which at other times stands closed.
61. The image is vivid and important. The idea of a sudden opening should make one realize the nature of the opportunity, unavailable at other times of the month.
Through that door, ingress is possible; through that door or opening, energies can be contacted which are otherwise shut off; and through that door approaches can be made to the planetary Hierarchy and to reality which are at other times not possible.
62. The incentive offered could hardly be more compelling. The meditator can ingress or enter dimensions hitherto sealed; the meditator can receive the egress of energies usually shut off. And, most importantly, the Hierarchy itself (and “reality”) can be approached in definite manner.
In this statement, you have the rude outlines of a Science of Approach which has been little known up to the present time, even to advanced disciples, but which it is intended [Page 26] during the New Age to develop. It is a part of the true and emerging technique of the Path.
63. DK has just outlined some important principles concerning the “Science of Approach”. Doors to high dimensions are not always open; this we must understand.
64. This “Science of Approach” suggests some of the occult techniques to be understood and practiced during the New Age.
65. If even advanced disciples have not understood this science hitherto, we are certainly advised to pay close attention.
I would like somewhat to change your work in connection with your full moon contact. Two days before the time of the full moon, I will ask you to begin to cultivate that inner attitude of poised re-collectedness which will lay the right foundation for further work and which will help to shift the focus of the attention from the objective to the subjective work.
66. DK is most specific about His expectations during the period of the Full Moon.
67. We see that what He expects is not so much activity as an “inner attitude”.
68. What is required in this “inner attitude of poised re-collectedness” is to re-gather our “points of extension” so that we may truly become the soul-aligned Observer.
69. In other words, we are to become subjective in our attitude rather than preoccupied with objective matters.
It is an attitude more than an activity. Ponder on this phrase.
70. Attitudes pertain to consciousness; activities, to the third aspect.
It is a state of consciousness which can be carried forward, no matter what may be the outer activity or interests, and it involves no outer silence, or cessation of normal behaviour.
71. The correct attitude, therefore, does not call for a cessation of activity or the display of any strange or conspicuously different behavior.
72. It seems to require a dual focus—careful attention to one’s required outer activities and a recollected state of consciousness of observation.
It is part of the training which has for its goal the living (by the disciple) of a dual life—a life of active participation in world affairs and a life of intense mental and spiritual preoccupation.
73. Can we achieve this—active participation in world affairs and “a life of intense mental and spiritual preoccupation”?
74. This would presuppose an ability to sustain a meditative attitude even while engaged in normal activities. Perhaps we will be ready for this dual focus when we know what it is to sustain a meditative attitude well beyond any specific period of meditation.
Make a most definite effort during these two days to step up your consciousness a little higher at each of the three spiritual points in each day: at the early morning meditation, at the noonday recollection, and at the sunset hour of contact.
75. The value of the “three spiritual points in each day” is asserted.
76. Not only must there be an observance of these three points but a constant heightening of tension at each successive point.
This means—if you follow instructions correctly—that you subject your subtle bodies to six equal points of spiritual stimulation and that you do it consciously.
77. Three points are observed for both days. This makes six points.
78. They are called “equal points of spiritual stimulation” so that we realize the importance of all of them and do not slight any.
Then at some hour in the day of the full moon, but prior to the exact hour if that hour is not possible, follow the procedure outlined below:
79. We are now focussed on an intensified Full Moon approach.
1. Centre the consciousness in the head.
80. This is the center from which all truly occult work proceeds, as the head contains the prototype of all the centers in other parts of the body.
2. Imagine yourself as retreating even more consciously within towards that point of contact where personality-soul and the teacher in the world of souls can meet and become as one.
81. We have here an imaginative fusion of the personality, soul and the Master as a teacher in the world of souls. DK has often told us that He is one with our soul.
3. Then hold yourself as poised and steady as possible, preserving that detached poise as fully as may be during the following process which is carried forward silently by the creative activity of the imagination.
82. We are about to engage in an absorbing visualization. In order to do this successfully an attitude of “detached poise” is required.
a. Imagine or visualise yourself as standing before a golden or ivory door.
83. Either color (golden or ivory) is suitable. Perhaps, different types of meditators will prefer one or the other color.
84. Perhaps, as well, the two colors refer to preparation for different initiations.
85. The golden color may connect more with the second ray and ivory (or white) with the first.
86. The association with the elephant cannot be avoided; it is symbolically and actually a wise animal, at the head (first ray) of the second ray animals.
b. See that door slowly open, revealing a long low room with three windows—one looking east, one looking west and one looking north.
87. The approaching meditator must, therefore, be entering from the south—the world of form.
Seated before the eastern window on a low carved chair (but looking towards you, and therefore sitting with his back to the window) you may visualise your Tibetan brother, in deep meditation, seeking to contact you and all for whom he is, as a teacher, responsible.
88. We note that the image of the Tibetan is to be visualized in the East—the place from which the light comes, the place of the rising Sun.
89. It is important to see the Tibetan in deep meditation and motivated by the wish to contact those for whom He is responsible as a teacher. This type of imagining opens the door to the Tibetan’s outreaching energy.
c. Then picture yourself as advancing slowly up the long room (which is his study and work room) and then standing before him.
90. We note that this second ray Master has a “study”, which, given His ray, is suitable.
91. We note also that the room is both a study and work room, giving us an important hint.
92. The room is “long” because it takes a while to reach the Master. It is “low” to emphasize the attitude of humility related to all that transpires within the room.
See also your group brothers standing with you. Then each of you can constitute himself, in imagination, as spokesman for his group and offer the group in service and deep consecration to the service of the Plan.
93. The imagination of the whole group is vitally important. What is being offered is, essentially, a group meditation and has nothing to do with the individual per se.
94. Each group member has to learn to speak on behalf of the group and, thus, to represent the group. In order to accomplish this, his individuality will have to be tempered, and he will have to merge his identity in that of the group.
d. When you have accomplished this, imagine that you see me rising from my chair.
95. The Master now becomes active in order to participate in a special act of invocation.
96. One wonders if Master DK arranges in some manner to be physically or projectedly present in exactly the position and surroundings He suggests for visualization. This would, of course, strengthen the power of the visualization attempted by His chelas.
Then as a group we face the East and say together the Great Invocation. Endeavour consciously to follow my lead as we say the words, and listen with care, using the imagination. This will involve intense concentration.
97. By attempting to follow the lead of the Master, one attunes closely with the presence and energy of the Master. He becomes a real and active individual and the sense of being in His presence is strongly reinforced. In fact, such work will take the meditator actually into the presence of the Master.
98. We are here dealing with imagination approximating reality. That which is imagined ceases to be merely an image and approximates reality. It may be that the meditators will actually hear the voice of the Tibetan.
99. What He is offering seems to be another technique in the Science of Approach.
Do this until the time of the full moon of May, for it is a preparatory exercise in order to train you all in esoteric participation.
100. We may wonder how we can actually enter the presence of the Master and participate with Him in some inner process. The method is here clearly given.
101. We are not simply engaging in an exercise of the imagination but are using the creative imagination to induce a state of “esoteric participation”. This calls for practice.
Make a careful analysis each month of your success or failure to carry out this discipline, and note with exactitude all reactions, results and phenomena.
102. Ever the fifth ray attitude is enjoined—observation, analysis, truth.
Success will depend upon your ability to achieve a strong mental reorientation and focus, to keep detached from brain activity, and yet at the same time to preserve the waking brain attentiveness.
103. The consciousness is not to be preoccupied with the following of brain activity and yet the brain cannot go to sleep. One must be “wide awake” and yet detached.
104. This requirement, too, suggests the sustaining of a dual focus. The brain must be involved because it is our intention to bring through into normal brain consciousness that which transpires on the inner planes.
105. One gathers from these instructions that the actions upon which the suggested visualization is based are actually transpiring.
The resultant effects, reactions, and the registering of any realisation must be noted for the two days succeeding the time of the full moon, for the seeping through of information and knowledge is often a slow process, owing to the inadequate alignment of the bodies.
106. The advice is not simply to record impressions on the day of the Full Moon only. Attentiveness during the entire two-day preparatory process is necessary. The meditation itself, however, is for use on the day of the Full Moon.
The May full moon will inaugurate the first real united effort to synthesise subjectively [Page 28] the present existing groups.
107. Of which “groups” is DK speaking? The several Groups of Nine have already been synthesized into one New Seed Group.
108. But perhaps there are other groups under the care of different Masters and perhaps these are part of the synthesis.
This synthesis and corporate effort will become an annual endeavour as time goes on, and will take place regularly each Wesak Festival.
109. When DK speaks of an annual endeavor, it certainly seems as if the synthesizing is part of a wider effort.
Of the original twenty-four members of the new (reorganised) seed group only eighteen now remain working on the physical plane.
110. Two of the six members are deceased.
Two of them have passed into what we in
call "the clear cold light"; they have gone over to the other side of the veil but are still actively cooperating with the group, and receiving the same instructions from me. I can, however, approach them more directly, as the limitations imposed by the physical brain no longer exist.
111. The integrity of the group persists regardless of the fact that some of the members are now on the other side of the veil.
112. It is arresting to realize that those who are on the other side are “receiving the same instruction” from the Tibetan.
113. We also have reaffirmed for us the often stated fact that the physical brain is an obstruction to communication from the Master and from the subtle world in general.
P.D.W., though the latest to pass over, was held by the handicap of the astral body for an exceedingly brief time; he is now focussed and working in connection with my Ashram, upon the mental plane.
114. The case of PDW is interesting. He was a Jesuit priest who disappeared during the war in
Europe, presumably killed by the Nazis.
115. He is also one of those for whom a first ray Monad is subtly through definitely suggested, for DK later tells us that his true Master is Master M. and yet his soul is on the second ray.
“The latter [PDW] has moved on into the Ashram of his Master, the Master Morya. He is now preoccupied with the work of breaking up—along with other trusted first ray disciples—the crystallisation which is the disastrous condition of France. His past incarnation in the French nation has well fitted him for this task; his heart of love and his very profound development will also enable him greatly to assist, thus offsetting the destructive tendencies of the first ray worker. He has never been destructive in his application of truth.” (DINA II 33)
116. The astral body is also a handicap, just as is the physical brain. Perhaps because of PDW’s essentially first ray nature, the astral body could not hold him, for as we realize, the first ray is adept at controlling emotion and is actually said to despise it.
“First ray people dread emotion and despise it, but sometimes they have to swing into an emotional condition before they can use emotional sensitivity in the right manner.” (GWP 4)
117. We remember that PDW has a fifth ray mental body and so it is fitting that his post mortem work with DK’s Ashram should be upon the mental plane which is so closely attuned to the fifth ray.
C.D.P. is now in process of freeing herself from astral limitations, and by the time the sun moves northward she too will be working entirely mentally.
118. She probably died earlier than PDW, but having so much of the sixth ray in her nature (sixth ray personality, astral nature and physical body), it probably took her longer to disengage from astral limitation.
119. We note that the northward moving of the sun is considered a moment of completion. The Hierarchy governs all its internal workings and its workings with its chelas by such cycles.
120. Interestingly, CDP also had a fifth ray mind and again we see that “she too will be working entirely mentally”. Once two of the sixth ray vehicles are dropped or worked through such mental labor would become easier of accomplishment.
They are both of them of real service to me at this time of world need, one owing to her understanding heart and utter selflessness, the other because of his outstanding wisdom.
121. Such statements must provide great incentive to the group still in physical incarnation and reaffirm their solidarity with the comrades “on the other side”.
122. We see what is required to really be of use to the Master. The requirements are embodied in the words “understanding heart and utter selflessness” and “outstanding wisdom”. If PDW were, indeed, a first ray monad, we could understand why he emphasize the wisdom aspect of the second ray soul rather than the love aspect.
123. When we hear that one or another person is on a different aspect of the second ray (or any other ray), the monadic ray may be involved, though in the case of the Buddha, it was not.
Three of the original members (C.A.C., S.C.P., and W.O.I.) could not stand the spiritual pressure, and their personalities forced their withdrawal (probably for this incarnation) from the group work.
124. We note that the personality is a power and can interfere with the soul’s intentions. It is as if their withdrawal was not their soul choice, but that they were overcome by a force greater than their accessible soul-will.
125. If we find ourselves giving in to the personality, let us realize that so doing may frustrate (perhaps for the duration of an entire incarnation) the soul’s work.
The tests of discipleship are severe, as you well know, and only the pure heart, true love and mental activity can serve to pull the disciple through them;
126. These are sobering words; the Tibetan never uses words lightly.
127. The requirements for success are clear: let us tabulate them:
A pure heart
128. We note that we are not considering aspiration and emotion.
this is always possible, however, where these exist and where there is also a determined orientation towards the light.
129. Here DK relates the three requirements for successful passing of discipleship tests to “a determined orientation towards the light”. This determination seems to be the sine qua non.
130. One must be sincere about discipleship, or the tests will overwhelm.
It is this determined orientation which has enabled W.D.S. to stand steady through his tests.
131. W.D.S. seems to be one of the disciples who persisted to the end.
There is a stage of discipleship which is described as that of "light fluctuation." The Stanzas for Disciples, which I have at times quoted to you, speak of this stage as follows:
132. DK describes a stage of discipleship to which many are subject before they become points of dependable radiance.
"In and out of the light, as a moth around a candle, flicker the sparks. These sparks are men, awakened to the light, but men who know not that the greater Light puts out their little light and draws the sparks unto itself. They cannot face the light. They fear its utter truth. [Page 29] They come; they go; again do they return, only again to leave."
133. We are speaking here of those who fear the extinction of their little light by the greater Light to which they are fitfully attracted.
134. It would seem that we (little lights that we are) have to accept the blotting out of form if we are truly to experience the empowering absorption of initiation.
135. This period of fluctuation is based on fear.
136. Let us question ourselves as to where we stand in this matter of steady or fitful approach.
Hold these brothers, who still remain your group brothers though temporarily in pralaya, warmly in your hearts. Hold them in love. Seek not to bring them aid or draw them back again within the circle of your service. They are at the point where their own souls alone and I, their Master, know the right timing of approach.
137. DK is asking of His chelas a special attitude towards those who are no longer outer members of the outer group. Love is to be expressed but no attempt to draw them back into the outer group work.
138. DK informs any group member who might wish to draw these others back that the “right timing of approach” is known only to the Master and to the souls of those who have apparently left. This point should induce humility.
139. Those who have left the group for one reason or another are considered temporarily “in pralaya”. By no means are they considered severed from the group simply because of the temporary cessation of outer involvement.
Finally, my brothers, one parting word as I close this instruction. The world tension increases and will increase; anxiety grows and there is no sign of its immediate lessening; the darkest hour of human life is upon us and it frequently brings to the earnest disciple the experience—terrible yet beautiful—to which has been given the name of the "dark night of the soul."
140. The instruction was written in August of 1940 and the very darkest hour was upon humanity. As previously stated, Hierarchy itself was preparing to withdraw from human contact thinking that humanity would go down to defeat because of its selfishness.
141. As bad as the situation was in August of 1942, DK seems to predict that the world tension would only increase. This is did, apparently, until the Sun moved northward following the winter solstice of 1942.
142. Although there was no sign of “immediate” lessening, the possibility of lessening could be seen ahead—provided that humanity passed through the immediate intense crisis.
143. DK is telling His disciples that the present world situation may contribute to the onset of the “dark night of the soul”.
144. Why does He call this experience “terrible yet beautiful”? Perhaps because in the apparent blotting out of all spiritual hope, new and still higher spiritual resources are accessed.
This dark night takes different forms and different degrees of intensity, according to the ray, the type and the point in evolution of the disciple. From it you cannot escape.
145. Interesting hints are given. The nature of the “dark night” varies for each ray type. The “type” of disciple and “point in evolution” are also involved. This means that different types of dark nights can be experienced depending upon evolutionary development. This is perhaps a new idea.
146. DK seems to be telling His chelas to use the present terrible opportunity and to confront the dark night directly.
But one error emerges if careful thought is given to this dark night as pictured by the mystics down the ages. Their emphasis has, in the past, been laid upon the suffering which the personality experiences and the agony through which the personality goes.
147. The mystics, thereby, showed that they were often largely centered in their personality.
But in reality and from the angle of the facts, that is not the true dark night. The real "dark night" is that of the soul as it participates in the pain of humanity as a whole, in the agony of humanity's separation from God (a separation based upon illusion but not on actuality) and upon the desperation of humanity's reaching forth towards what appears to be an unresponsive God.
148. DK offers a vital distinction between the real dark night of the soul and the kind of which the mystics down the ages have spoken and written.
149. The dark night, therefore, is not a state of personality consciousness, but is based upon soul consciousness and soul empathy.
150. We can see why DK tells us that the real dark night was upon all true disciples; conditions in humanity were so bad that any truly loving and sensitive soul would have been deeply immersed in humanity’s pain, its apparent separation from God, and its desperation. It would seem that never had humanity been so desperate.
151. The human soul experiences its true dark night as it participates in humanity’s despair.
Personality pain, agony and desperation are very different things and are not concerned with the totality of pain and suffering to which mankind is subjected.
152. This is such a vital distinction, essentially negating the validity of the mystic’s dark night. Their experience of personality pain, agony and desperation is not the true dark night.
153. Perhaps Master Jesus experienced this dark night upon the cross when He realized the benighted condition of all humanity. His was not an expression of self-pity.
I would therefore ask you to steel your souls to endurance,
154. This is a Vulcanian act.
knowing that the Hierarchy Stands;
155. It is the first ray that stands. DK is speaking of the power aspect of Hierarchy.
I would ask you to love blindly and unchangingly in spite of all that may happen, knowing that Love Stands unmoved amid the wreckage of all around and eternally loves;
156. Usually there is an attempt to avoid blind love based on desire, but what DK is asking for is a continuance of love regardless of all the eyes seem to reveal.
157. Here we have a most powerful description of the true nature of Love—the will aspect of Love. The idea expressed is that true love is divorced from form; it loves that which substands the form and which can never be destroyed.
I would ask you to put your hand into that of the Master and move forward with Him and in the strength of your group, irradiated by [Page 30] the life and light of the Hierarchy;
158. The images are almost personal and therefore, in this context, extremely powerful. The factor of human intimacy is blended with spiritual intimacy.
159. The call is for strength in love. Each of these requests is meant to strengthen the individual and the group.
I would ask you to be a strong hand in the dark to your fellowmen because you are affiliated with the Hierarchy and the love and strength of the Hierarchy can flow through you, if you so permit.
160. The disciples are not only to receive strength from the Master but to give it to all those who have less. They are asked to draw upon the Master’s strength.
I would remind you in this time of trial that I, your Master, love and guard you, for your soul and my soul are one soul.
161. The times must have been severe indeed, the danger unimaginably great, for DK to talk this way.
162. What does it mean experientially to us that the soul of the Master and our soul are one soul? On this great truth we must ponder.
Be not unduly disturbed. There is no light or dark to the soul but only existence and love.
163. We are told that the soul in immune from the fluctuations of duality. The soul cannot be darkened.
Rest back on that. There is no separation but only identification with the heart of all love; the more you love the more love can reach out through you to others.
164. The advice is so sound. Were we to follow it always, our service would increase tremendously and liberation would come to us.
The chains of love unite the world of men and the world of forms and they constitute the great chain of Hierarchy. The spiritual effort you are asked to make is that of developing yourself into a vibrant and powerful centre of that fundamental, universal Love.
165. It is hard to speak of these things; they speak for themselves.
166. The “chains of love” are the chains that Vulcan (ruling the heart center within the head) are meant to forge.
167. Love will love despite the destruction of form, but love seeks to unite the world of men and the world of forms. Love understands the right relation between these two worlds.
168. Nothing could be more explicit than the last sentence. It cuts through all secondary motives. Could we hold this as our highest motive, all aspects of our spiritual life would succeed.
169. DK comments on the use of the group meditation assigned.
As individuals, many of you have used regularly (and profited thereby) the meditation which I gave you thus far in this series of instructions. But speaking generally, the group as a whole has not given as much attention and thought to the processes outlined in the two parts of the one [Page 126] meditation, as I had hoped and asked. I would ask you, therefore, to renew your activity along this line from now until May, when—if you work with tension and achieve results—I can give you another meditation which will climax the work done and bring another centre into activity.
170. DK is speaking of Meditation I/II. The meditation process could not be considered successful if only individuals benefited from it. The group as a whole would have to benefit to a reasonable degree and this has not happened.
171. We see that DK is, through the meditation process, activating certain chakras. The chakras involved in meditation I/II are the solar plexus, heart and head, with some attention to the ajna center in certain parts of the meditation.
172. We see that the Master is attentive to the group’s progress and will not offer a new mediation unless the intent of the meditation presently in use is reasonably fulfilled.
173. Always the Full Moon in May is considered the climactic point of achievement.
There is little that I can do with you until this meditation work has been patiently and regularly done and produced effective results—from my point of view. I shall not be able to give you another meditation unless you strive afresh, and together, at the daily process outlined by me.
174. What to do when there has been a relative failure? Strive afresh!
175. This brief injunction is also an answer to many of our little failures. No defeat is permanent and fresh striving leads towards eventual success.
176. DK has hopes for His group, but they are as an instrument unready. They have not upheld their part and He, on His side, is limited until they do.
This meditation is one of the most important of the steps I shall ever ask you to take in these early preparatory stages of your work. It must precede the more definite training which may be possible if you persevere in the work outlined.
177. DK is still referring to the preliminary meditation—Meditation I/II.
178. We note that a Master builds carefully leaving nothing to chance. Unless the necessary foundational work is done, His hands are tied.
I would remind you that this is my last effort with you in this incarnation and on the physical plane.
179. Again the reminder, and indeed, it was the case. AAB’s health was precarious and Master DK knew He had only so many years to work through her as an instrument allowing Him to contact His chelas on the physical plane.
180. The suggestion is, however, that work would continue beyond the veil as it did for PDW and CDP.
You have put your hand to the plough and there is no turning back for any of you, but the time factor is determined by each of you and not by me.
181. Again a reference to the time equation. The eventual outcome is sure, but a greater or lesser amount of time may be employed to achieve desired results and this employment of time depends upon the chela(s).
There may be times in the process of training you and preparing you for initiation when you may temporarily fail to understand the reasons for the requests I may make and for the requirements presented to you. Forget not that the aspirant to the Mysteries proceeds blindly in the early stages; only after the third initiation do the scales fall from his eyes. Therefore, follow obediently (though voluntarily) my requests as I endeavour to teach you the ancient rules.
182. The Master offers sound advice to those who may not know why they have to follow His advice. He reminds them that they cannot yet truly see. Such sight will only occur after the third degree, ruled by Venus (in one respect) and thus related to sight and the ajna center.
183. DK is asking for voluntary obedience—the will to obey. It does not seem too much to ask.
Will you also, at this point, study anew the teaching I gave in the earlier instructions on the theme of Visualisation and explained why it is the secret of all true meditation work in its earlier stages? I seek not to repeat, but that teaching is needed by you at this stage. (Discipleship in the New Age, Vol. I. Pages 89-91.)
184. It is clear that a renewed understanding of visualization is required for the kind of work to be assigned. It is also clear that the earlier instructions have not been fully assimilated.
In connection with your Full Moon work, I seek to change the process which has been followed by you for so long—the process of entering my study and there contacting me. I will give you another symbolic process which will follow five stages:
185. We are about to be given another powerful Full Moon meditation.
186. Perhaps the previously assigned Full Moon meditation has done its work.
187. We note that the processes offered for visualization are symbolic, but no less potent for being so.
1. At the time of the Full Moon (covering five days) picture to yourselves an ocean of blue and upon the horizon can be seen slowly rising a blazing sun.
188. The colors again are blue and yellow—colors often associated with Master DK.
189. The ocean can be conceived as the
Ocean of Wisdom. The Sun is the Sun of Wisdom.
2. Picture yourself as throwing yourself into the ocean, free of all encumbrances, worries, anxieties and cares, and as swimming towards a rowboat, lying midway between you and the rising Sun.
190. One throws oneself into the great
Ocean of Wisdom, symbolically dropping all that prevents wisdom from entering the consciousness.
191. The rowboat may well be a ‘group vehicle’ intended to help the swimmers reach the Sun.
As you swim, you become aware of your group brothers, also swimming in the same direction. You recognise, know and love each other.
192. The band of brothers (as swimmers) is recognized and all are moving forward through their own exertion.
193. The bond of love unites the swimmers.
3. Then visualise yourself as climbing into the boat. When all of the group are in, then see yourselves as each grasping an oar, and together, rhythmically and steadily, rowing towards the rising Sun. There is harmony of stroke, of purpose and of direction.
194. We have here an example of the “united breath and the unified rhythm”
195. The boat has now become a vehicle of approach to Wisdom and to the Master.
196. Each group member enters the boat, and each has a task to perform—rowing. The rowing is rhythmic and harmonious. The group is united in its purpose and direction. Such a visualization, of course, strengthens the sense of purpose and direction.
4. Then see—between you and the rising Sun—a figure moving toward you. It will be myself (the Master D.K.), coming from the light, in your direction. In the clear pathway of the light you can see me distinctly. You see me together.
197. Master DK is a representative of the Light of Wisdom, the Light of Hierarchy.
5. Then say, inaudibly, yet as a group:
198. This inaudibility preserves concentration and unanimity.
"Into the light we move, beckoned thereto by thee. Out of the dark we come, driven thereto by the soul of all. Up from the earth we spring and into the ocean of light we plunge. Together we come. Together we move, guided and led by the soul we serve and by thee, the Master we know. The Master within and the Master without are One. That One are we. The One is all—my soul, thy soul, the Master and the soul of all."
199. The mantram is beautiful and potent in the evocation of unity.
200. The soul of all is a driving force. It is this soul, in all, which is to be served.
201. The group members have risen from materiality and the ocean is the
Ocean of Light.
202. All occurs in concert; all move together. The group is not only driven by the soul of all but guided and led by that soul. There is no “my soul or thy soul” but only the One Soul.
203. This is a great fusion formula; the group is fused with itself, with the soul of all, with Master DK and with the Sun of Wisdom (the Sun as represented in this visualization).
If you will each of you do this on the five days of the Full Moon (as earlier detailed), you will produce a group fusion of purpose which is for you the next desired step. You have worked at a group fusion in love; some success is apparent. Now work at the united evocation of the will.
204. The new visualization is offering another step beyond “a group fusion in love”. In addition a “united evocation of the will” is attempted. Even a brief reading of the meditation will suggest how potently it will evoke a sense of group will and purpose.
Each month send in your Full Moon report. I would ask you to do this each month, embodying your Full Moon report [Page 128] and your meditation report into one unit because the activity of reporting is of real service in centralising your thought and therefore your life within the group life.
205. We are given a more than adequate reason for reporting monthly meditative progress.
It is simply in the nature of a symbolic happening—a symbol of your progress, your purpose, your contribution and your cooperation, and all from the group angle.
206. DK discusses the nature of the symbolism. It is amazing how much inner progress can be made through the right meditative use of symbolism.
207. We note that the symbolism suggested is simple but powerfully evocative.
Therein lies its value. The so-called informative aspect of these reports is relatively negligible as such to groups like this. But the symbolic usefulness is great and has a definite group usefulness.
208. The reports are not principally for the sharing of knowledge. Reporting as a group activity is what is of importance.
One suggestion I will make. At the time of your Full Moon Approach to me, endeavour to have in your consciousness the words from Formula One (given in Section Three): "Upon the stream, between the two extremes, there floats the eye of vision. "
209. DK links Formula One to the meditation/visualization He proposes. We can see that the “eye of vision” may be considered as the soul, and its symbol the Sun.
You need to remember that from one point of view these symbols are related to the antahkarana, that line between two points, and that as you build the antahkarana in your own lives so will be the growth of your understanding of the formula.
210. As preparation for initiation depends upon the building of the antahkarana, it can be said that all the formulas found in DINA II contribute to this process.
211. The symbolism in Formula One, however, is particularly suggestive of the process.
212. It is suggested that the building and use of the antahkarana is necessary for the understanding of the formulas. The antahkarana is the gateway to the activation of the intuition, without which there can be no true understanding of these rather abstruse formulas.
As you progress upon the "way of the chela," so will grow your power. Use the formula actively as far as you can and do not rest satisfied with just attempting to understand some of its significances.
213. Understanding the formula is not equivalent to right utilization of the formula. Beyond mere understanding lies the opportunity for a dynamic entry into the energy of the symbol.
It has a magical import, and when understanding is coupled with the use of the will, this formula constitutes a Word of Power of magical service.
214. The magical nature of the formulas is suggested.
215. Understanding must be coupled with will, though understanding must necessarily precede will.
216. Let us ponder the words, “Word of Power of magical service”. The formulas are not simply formulas for initiation, but formulas by means of which one may serve magically. This means serving with added power and effectiveness supported by the power inherent in the formulas.
217. These formulas are powerful, living patterns of energy.
As I have studied the meditation work of each of you (and both you and I know whether it has been faithfully followed or not), I have become aware of a basic need and that is the need for Alignment.
218. The Master is closely observant of the work He has assigned. There is an Eye that sees the truth.
You need a more direct contact between heart-head-soul. This, necessarily, in preparation for a still higher contact. The two parts of the exercise you have been following since the new seed group was organised have not done what was intended and only three of you have profited adequately from that work.
219. This is a moment of sober assessment. The need is simple and basic—a better alignment, especially between heart, head and soul.
220. DK informs His group that this preliminary alignment is needed if there is to be a still higher contact.
221. His evaluation of the group’s use of Meditation I/II is that the intended results have not been achieved.
I am, therefore, giving you a very simple alignment exercise which I would ask you to follow together until further notice. I emphasise the word together and shall continue so doing in the hope that the group [Page 129] will move forward with a uniform procedure for this will produce the greatest and most rapid results.
222. A hint is given regarding our own progress: uniform procedure produces the greatest and most rapid results.
223. DK wants to avoid the strictly individual approach to these meditations as such an approach will only inhibit group progress.
It is good for you to have in mind that the better you do this exercise and the quicker and closer your alignment, the better will be the group alignment.
224. The individual disciple is given direct responsibility for the alignment to be achieved by the group as a whole.
The exercise is so short and simple that you may regard it as too elementary. I assure you that it will reward any constant effort.
225. However, the implication is that the exercise given will not reward fitful effort.
226. There is always a danger in the assigning of apparently simple meditations. Eager and ambitious aspirants may not want to practice them simply because they are simple! Yet, power and simplicity often go together.
It had been my intention to give another meditation, involving another centre, but the results of the work done do not warrant this.
227. DK hinted at this when first telling the group that they had not yet achieved the desired results from Meditation I/II.
Perhaps a better alignment may lead to a more constant application and a more direct and understanding occult obedience. I would ask you, therefore, to do this simple alignment exercise every day.
228. The implication in this section is that the group has not followed instructions obediently. Occult obedience need not necessarily and exclusively mean obedience to the Master. It is said to mean obedience to the soul, but since the soul and the Master (and the disciple) are one, obedience to the Master is a definite part of occult obedience.
I. Start with the point of soul focus of which you know much theoretically and can know more practically. This falls into three stages:
229. The Master asks for a transition from theory to practice.
230. The accepted disciple must be capable of soul focus at will.
1. Raise the consciousness into the head.
231. Presumably this means the etheric head.
2. Carry the thought or consciousness upward through the astral body and the mind to the soul.
232. This ‘upward’ movement is symbolic, though each vehicle does somewhat extend above and beyond the vehicle immediately ‘lower’.
3. Identify the personality consciousness with the soul consciousness, and realise that they are one.
233. One must isolate both types of consciousness. The soul consciousness has been established. From this vantage point one may ‘descend’ into the personality consciousness seeing it as a sub-aspect or sub-ray of the soul consciousness.
234. Establishing soul consciousness before dealing with the personality guarantees that the personality will be dealt with in the right manner.
II. From that point, definitely and consciously, assume the attitude of the Observer. This also involves three stages:
235. The Observer is close to the soul. There are different Observers depending upon the ‘spiritual altitude’ the meditator is capable of achieving.
1. Observe the personality and consider it from the angle of the etheric body.
236. All aspects of the personality are observed, but the etheric body (as transmitter of a number of different energies) is in this case considered of foremost importance.
2. Consciously throw soul energy down into the centre at the base of the spine.
237. This is done through the imagination. Notice that definite work with the centers is being assigned, but also note that this whole process is occurring under the Master’s supervision.
Then raise it slowly, via the five centres and the two head centres (ajna and highest head centre), up into the soul body.
238. All of the seven major centers are involved in this uplifting. The spleen is a minor center and is not involved.
This produces, when correctly done, a vivifying of the sutratma [the life thread] and links the personality and soul into one blended unit. It is what might be called the acme of alignment.
239. It is the sutratma which vivifies with life all chakras. This active visualization activates the sutratma and increases soul personality fusion.
240. If we consider the union of the extremes of soul and the base of the spine (including all intervening centers aligned and actively involved), we realize why the process here given is justifiably called “the acme of alignment”.
241. However, what if the Monad were added to the alignment? It would seem that, for man, the ultimate “acme of alignment” would demand an aligned relationship between the highest (the Monad) and the lowest.
3. Then endeavour to throw the attention of the united soul-personality toward the Spiritual Triad.
242. Again, this must be performed using creative visualization.
243. Soul-personality alignment is not sufficient; a still higher aspect of the nature (wherein the Divine Plan is appreciated impersonally) must be included.
III. Reflect upon the antahkarana and its relation to soul-personality and the Monad.
244. Now we see the Monad included, with the spiritual triad serving as the bridge to this highest aspect.
In your personal instructions this year, I am not going to be explicit nor am I going to give you each an individual meditation. The time for that is past. You have had much along that line.
245. Accepted disciples should be able to intuitively create meditations which will be useful for them.
I am going to revert to an aspect of the old system of training and give you hints and brief injunctions, leaving you to do your own interpreting, to make right application and to profit or fail to profit as seems best to you.
246. DK wanted to develop a newer method of hinting, but seeing that the group (as a whole) failed to benefit from it as much as He has hoped, He utilizes a the older tried and true method.
247. The hints given as injunctions were, it turns out, extremely rich and evocative.
These injunctions will take the form of six statements, sentences or aphorisms which will contain for you a particular message at which you can arrive if you will take each of them into your daily meditation.
248. Imagine what is required of a Master to create so many injunctions accurately specified for each chela’s particular needs.
You have a year in which to do this and can, therefore, make the six statements into six seed thoughts for meditation, or reflective brooding—one for each month for six months. Then repeat with the thought in view that during the second six months you will do what you can to make the effects of the previous period of reflection, a dynamic factor in your life.
249. We see, therefore, that the first six months are dedicated to understanding and the last six months to the application of the will.
250. We see that at this stage of the group’s development, DK was intending to communicate with them less often than He did during the DINA I stage of instruction.
Thus you will externalise the results of the preceding cycle of spiritual and mental brooding.
251. The first approach to the statements necessitates the soft line rays and especially the second and fourth rays.
252. The second approach utilizes hard line rays for the purposes of manifestation.
In this way, your subjective realisation can become an objective happening. Do this exercise each morning at the close of the alignment work, endeavouring to hold the mind steady in the light and to achieve as far as you can the brooding quality of the soul when in deep meditation.
253. The alignment exercise is to have immediate application in helping to shed light on the six injunctions or seed thoughts.
This will not be easy at first, but if you adhere faithfully to instructions, [again, they are in need of a reminder] you will consciously realise sure gain. I suggest ten minutes' brooding each day (with pencil in hand if you so prefer) and then—during the day—keep the seed thought or statement in what is called "the back of the mind." There it can gestate.
254. Here is DK’s sanction for that method of meditation which includes a writing implement ready to hand.
In this way you will not only arrive at the meaning of your personal injunctions, hints or instructions (for that is what they may prove to be when you arrive at their intended meaning),
255. DK is speaking of the real power of the six injunctions. They may become hints or instructions, once their meaning is fathomed.
but you will at the same time learn to cultivate the "double life pattern" of the pledged disciple.
256. We note that DK is speaking to accepted disciples but continues to speak of the patterns which pertain to living the life of pledged discipleship.
257. One often reads of the dual life of discipleship; here is an expansion of the idea and a greater specification: “the double life pattern” of the pledged disciple.
258. The so-called “back of the mind” is utilized in living this “double life pattern”.
He carries on with the lower mind and the higher mind simultaneously, and the stream of spiritual [Page 131] thought and activity consciously flows whilst the outer pattern of his life proceeds with increasing usefulness.
259. DK’s wording immediately above suggests reference to Formula One.
260. It is clear that the ability to utilize the lower and higher minds simultaneously is a requirement of pledged discipleship. The higher alignment must be secured before the lower focus is activated; otherwise there may be a falling away from the higher alignment and a preoccupation with lower concerns.
Here are the six statements* for each of you, and I will take you alphabetically as usual.
261. This DK did according to the real names of the disciples and not according to the three or four words found in their Developmental Formulas.
One word I would add: Seek not to interpret and understand your brother's instructions. Telepathic interplay, unrealised, naturally exists among you and your thought and interpretations (based on insufficient knowledge) would undoubtedly impinge upon your brother's mind. This could not fail to have effects.
262. This is a definite warning for preserving the integrity of group process.
263. As all the disciples in the New Seed Group have now passed on, we are at liberty to ponder all of the many injunctions with profit, for they have a universal as well as specifically individual aspect.
264. The members of such a group have to learn the occult equivalent of minding their own business.
You might interpret wrongly and in any case you know not my intentions where your brother is concerned.
265. Thus, humility is required.
Your thought might emphasise a concrete meaning whereas I might have in view a totally different application. Keep your mind, therefore, off your brother's instructions.
266. Nothing could be more explicit. DK and His disciples are working in a subtle world where subtleties can have a powerful effect.
Your duty lies in the daily releasing of steady illumined love, free from all criticism.
267. This, let us remember, is our constant duty towards each other. How many of us have instinctively critical minds? Let us examine for ourselves how it stands with us.
It is not your duty to aid your brother to become a better occultist and disciple. That is his concern, his soul's concern and mine.
268. There is almost humor in this. Disciples are so ready to mind each other’s business—a subtle form of pride and perceived superiority to others.
Many of the hints given and the sentences in which they are embodied are taken from an old Book of Rules for disciples. Some are directly from me, your Master, and are applicable to your problems or your duty.
269. DK explains the sources of the injunctions—some from an “old Book of Rules” and some of His own invention.
270. Reading these injunctions is well worth the time. They are profound. If one reads simultaneously (and carefully) the instructions intended for any one disciple, one can see why the particular six injunctions were directed to him or her.