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DINA II Studies
commentary by Michael D. Robbins

 [Page 90]
March 1949


I have no group instructions for you now. Nor shall I have again.
1.                  These are the final letters written in the final year of AAB’s last incarnation.
 When the instructions on the designated themes are completed, I will write an instruction upon group work which will close all that I have to say on the subject in the two volumes of the book Discipleship in the New Age. The major intention of this book is to awaken the aspirational public to the opportunity for training which is theirs if they so choose;
2.                  We must not overlook the motivating power of aspiration. Opportunity exists, but one must choose to take it.
it should make them think with greater clarity of the Hierarchy and its functions;
3.                  This type of clarity, sadly, is still lacking in many. It is not that the necessary information has not been presented. It is simply that such information has not been assimilated.
 much good may come of sending forth its teachings and a new era in the field of spiritual instructions may result.
4.                  Who would give such instructions? Presumably, qualified disciples, and DK is probably not speaking of the instruction to be given after 2025—some seventy-five years head.
 My present objective is now to help A.A.B. conclude the important teaching which I have—with her aid—been giving to the group over a long period of years;
5.                  DK calls the teaching He has been giving over many years “important teaching”. This is how it is regarded by Hierarchy. Do we regard it as important? More importantly, if we regard it as important, why do we do so?
 it will then be available to the general public, after certain specific deletions, about which she knows and which are similar to those in the first volume.
6.                  We see that the deletions we frequently encounter are impulsed by DK and are not the sole prerogative of the editors.
 You have had more, much more, than you can assimilate;

7.                  This is true of us today, even though our powers of assimilation (given the manner in which we are assisted electronically) should be much greater.

 of the original group of students only a few are left; of the more than fifty original members who have been affiliated with my Ashram, only sixteen remain, and of these only eight are truly active; and of these eight, two are causing me some questioning.
8.                  If we study carefully what is here said, we see that about thirty-four members have either dropped out, died or have been discontinued. Only half of the sixteen remaining members are active, and only six cause the Master no questioning.
9.                  The remaining workers who are truly trustworthy account for some 12% of the original number of chelas.
You might at this point appropriately ask the following questions: Wherein lies the fault, and was there error in the choices I made? Where does the blame lie for what—on the surface—appears to be such an outstanding failure? It may perhaps interest you to have some of the reasons presented to you:
10.              Many students have asked exactly the same question that DK is asking.
11.              It may be, however, that ‘nothing succeeds like failure’ and that, in future years, the lessons of failure will have been learnt and a pronouncedly successful demonstration of externalizing ashramic work will be demonstrated (probably by the very disciples who apparently failed and by their successors).
1. A Master, in choosing the personnel of His Ashram, is Himself governed by certain unavoidable factors:
12.              We notice that even a Master is not completely free, being governed by certain factors which are unavoidable.
a. The fact that the aspiration and the development of a disciple (usually stimulated by some senior disciple) has enabled him in thought and consciousness to reach the periphery of the Ashram;
13.              We note the importance of the senior stimulating disciple. Can we, in our own life, identify such a disciple? Or, perhaps, the disciple who has probably stimulated us may be found upon the inner planes?
14.              In my own life, I can identify one encounter which made all the difference. It was a moment of juncture between a fourth ray personality and a second ray soul. Perhaps you can find the moments of decision which directed you to the periphery of the Ashram. It would be worth the search.
 sometimes the spiritual forcing process brings him to that [Page 91] point prematurely.
15.              When there is what we might call a ‘premature arrival’ at the periphery, the disciple may carry with him many evident liabilities as well as the pronounced aspiration which allowed him to make rapid progress.
 The disciple is, however, there; the next move is (as you say) up to the Master; He must then give the disciple the opportunity to move closer, if the capacity for such a step lies in him.
16.              We see that the Master is bound by a certain law: if the disciple has arrived, the Master must offer the opportunity for the next step. The Master knows not, however, whether the aspirant, having forged his was to the periphery, will really have the capacity to continue. The aspirant, usually somewhat deficient in self-knowledge, also does not know.
b. The fact of karmic relationship. Many of those who have been given the opportunity to work with me have had some relationship with me over past lives and—because of certain activities—have warranted the opportunity to work in a still closer relationship.
17.              Do we find it surprising that karma plays such a big role in offering opportunity to associate closely with the Master? Relationships that are, at first personal, evolve into something more spiritual as the evolutionary process continues.
18.              Have we looked around ourselves? It is very likely that there are those to whom we are presently related who will be with us again on a higher turn of the spiral. Some such people will be of future spiritual assistance to us; others will be spiritually assisted by us. And then, there are our peers with whom we shall advance steadily and easily as comrades between whom spiritual equality exists.
19.              What are these “certain activities” which have warranted them the opportunity to work more closely with the Tibetan? While we cannot know, we may presume that the element of sacrifice was not missing.
This they prove by working off karma. Such were H.S.D. and S.S.P., neither of whom has completely failed.
20.              Those who work actively at the working off of karma demonstrate their fitness for further instruction.
21.              At the time of this writing neither HSD nor SSP were among the remaining disciples.
22.              HSD’s rays were 6/2 1—167. She was transferring from the sixth ray soul to the second. She was part of the New Seed Group. Her Sun-sign was Libra—interesting in light of the need to achieve balance during the soul ray transfer.
23.              SSP’s rays were 25-463. He had not been invited into the New Seed Group. He was among some who had reached, for this particular incarnation, their high water mark
c. The fact of the need—existent in the world today—for workers. The Masters are perforce driven to use people to carry out certain phases of the exoteric work of service for which they may be fitted but for which they, from other angles, are not ready. Such a one was W.D.B.
24.              We see that the Master does not always have, ready-to-hand, the necessary material to carry out His intentions. We are the material.
25.              He is faced with disciples who in some ways are fit and ready and in other ways are not. Choosing such a disciple for work will be a gamble, but a risk which the Master is apparently willing to take, given the extent of world need. The gamble may pay off and the chosen disciple may make the grade.
26.              The rays of WDB were 2 and 4 and her Sun-sign was Gemini. She did not remain with the group long enough to receive her mental, emotional and physical ray. The revelation of these rays came later in the process, after the disciple had become used to the idea of his/her soul and personality ray and had worked with them.
27.              WDB withdrew when certain of her weaknesses were revealed in the group process.

“You have been so personal, my brother. You have insulated yourself behind a wall of silence, and cannot be reached. The karmic opportunity was offered you, but you recognised it not. My definition of the type of glamour from which you suffer with facility drove you behind this wall in hurt pride and resentment that your brothers should know your weaknesses. My brother, this should not be. It is all a part of the environing illusion. What matters it if each knows the weaknesses of his brother on the Path, and if all are aware of an individual's frailty? Are you yet so imperfect and are you yet so unloving that knowledge need evoke criticism and resentment, instead of love and understanding? This you could not face and hence your retreat. Thus, you work out your problems in solitude away from your esoteric group which you will again find at a later date, though probably—not inevitably—in another life. Who can set a pace to a soul's destiny?” (DINA I 300-301)
All these factors necessarily governed my choice, for I too (even though I may be a Master) am controlled by esoteric Law and must proffer opportunity.
28.              The factors were attainment, karma and world need.
29.              DK mentions the limitations under which He works. We see what governed the choice of His ‘material’.
30.              We also note that He must proffer opportunity under the conditions presented. This means He is not free to deny opportunity to those who have been presented to him because of their attainment and karma. He is also obliged to consider world need as a factor warranting the taking of risk in the selection of co-workers.
 Among those chosen there has been much failure, but because consecration and devotion to either the Hierarchy or Humanity are still to be found in them, the affiliation with my Ashram still persists, even though in so few cases can permission to move closer be granted;
31.              There has been failure but we are also informed that failure has been powerless to sever the affiliation with Master DK’s Ashram. Consecration and devotion to either the Hierarchy or Humanity (as some disciples obviously did not have both) have warranted their continued affiliation.
32.              Continued affiliation, however, is not equivalent to the permission to move deeper into the Ashram and closer to the Master. The Ashram must be protected from the unready, and the unready protected from the Ashram.
33.              We might pause to reflect: what is the nature of our consecration and devotion to either Hierarchy or Humanity? We note the value of devotion. As we attempt to establish mental polarization, we may come to despise the word, but the Masters know its value. See for instance the case of BSD—36-563.
 they are not yet ready to reach a "more enlightened ashramic position," as it is called.
34.              A technical phrase is offered for our consideration—a “more enlightened ashramic position”. We are obviously dealing with the intensity of light to be found within the aspirant/disciple. According to that intensity, so will be the opportunity accorded to move forward into a position of more intensified ashramic light.
35.              We remind ourselves that in this section we are dealing with the reasons for the apparent “failure” of the group. One reason has been given and it had three parts. This first reason dealt with the constraints under which the Master must, per force, labor which faced with His choice of external collaborators.
2. Affiliation with an Ashram subjects the aspirant to intensified stimulation; in many cases it proved impossible for some chelas to handle it.
36.              This is another reason for the failure of some of the disciples—overstimulation.
 Spiritual energy pouring into the personality, via the aspirant's own soul, fostered the emergence of that which was good but also of that which could not be taken closer into the Ashram itself. The undesirable qualities had to be eliminated.
37.              Exposure to Ashramic stimulation had a Plutonic effect on some, dragging to the surface that which was hidden in the subconscious.
(Such were S.C.P. and L.U.T.)
38.              The rays of SCP were 16-261—an unusual ray combination. The proposed horoscope of SCP accompanied by an analysis of her instructions can be found on
39.              The rays of LUT were 21-463. LUT was advised to clean up his thought life. “Clean up your thought life. I shall not be more explicit. Again I say: You know whereof I speak.” (DINA I 472). He was also advised to seek his companions among men rather than women. There was much of Taurus and Libra in his chart, the emphasis of these signs being often (at a certain stage of evolution) on sex.
 This stimulation cannot be avoided and is one of the tests of an accepted disciple's fitness for "ashramic sharing."
40.              The Ashram is stimulation itself. What is within a disciple is distributed amongst the members of an Ashram. Therefore, what is within must be fit for distribution.
Perfection [Page 92] is not looked for or expected, but certain personality faults of pride, temper and an undisciplined nature must at least be controlled.
41.              In naming these faults, DK is being explicit about the liabilities of both of these disciples. From a reading of his instructions, it would seem that LUT had all three of these faults. The matter is not so clear with SCP.
42.              Thus far, we have two reasons for certain failures: the constraints under which the Master must work when choosing ashramic personnel and overstimulation.
3. A dislike of criticism eliminated others from the group.  
43.              This fault relates to solar-plexus sensitivity—not the kind of sensitivity that the Master seeks to see cultivated in the disciple.
  They could not stand the exposure of their faults, either to themselves or to the group. They knew certain tendencies existed but not how serious they were;
44.              Do we stand in a similar position? Perhaps, few of us know how deep run our somewhat recognized flaws. We may think we are ready for training only to learn otherwise in the heat of the process.
 when I attempted to help them along these lines, resentment only was evoked.
45.              Resentment is a very personal, self-protective reaction. No one knows whether he or she would react similarly unless tested. And we will be tested, inevitably, under somewhat similar circumstances in a life to come.
 In many cases (as I have elsewhere told you) the position was taken that praise, commendation and interesting personal instructions were written by me, but should any criticism be involved—then A.A.B. was responsible. This was never once the case. In fact, several times I have modified my criticism (or analysis, as I prefer to call it), and once or twice eliminated it altogether at the request of A.A.B., who knows the Western mind better perhaps than I do. (Such members were I.S.G-L. and D.E.I.)
46.              This is both sad and amusing. Probably many of us have noticed how much AAB was blamed for aspects of the Teaching with which exception was taken. Master DK is very hard on certain forms of behavior—for instance homosexuality. Many think it was a Victorian, prudish AAB who wrote against such practices. We can draw our own conclusions.
47.              We note that Master DK distinguishes between criticism and analysis. They may seem similar, but the motivation of the latter is entirely constructive, which is often not the case with the former.
48.              The rays of ISG-L were 6/2 1-161—a powerful and difficult combination. He was on the verge of taking the second initiation which, apparently, he did not do, due to his personal sensitivity to criticism (or, more specifically, humiliation), for DK had to tell him that he was not taking the fourth initiation but the second. This, it seems, proved too much for him to bear.
49.              DEI—21-213, was a highly placed disciple, important in DK’s work. He made, however, an unspecified mistaken decision which was extremely costly in terms of his discipleship effectiveness. DK told him so, and this may have caused his withdrawal.

“All disciples, working among their fellowmen, are brought into contact with this astral whirlpool. (I would call the attention of D.E.I. to this fact because it accounts for his reaction during the past two years and has led him to relinquish his position in my outer work and to retire into a phase of living which will provide him with no true scope for his pledged experience and his years of training; this present phase is in the nature of a cul-de-sac. Eventually he will have to retrace his steps and admit the reality of the time lost—lost in the moment of humanity's greatest need. Yet he will retrace his steps. I mention this as it is a typical instance of the effects of this glamour.” (DINA II 66-67)
50.              In the case of both ISG-L and DEI, we have an example of highly trained disciples, very capable, who had, apparently, an astral condition which militated against impersonality.
4. Several of the students did not spiritually appreciate the opportunity with which they were faced. It was in reality a case of non-recognition, of which they were practically unconscious; they remain in this condition, awaiting another incarnation.
51.              It may be hard for us to believe that such an opportunity could remain unappreciated. We must remember that at the outset of His instructions, DK did not sign Himself as a Master, but suggested that he was simply an elder brother.
52.              Really, we have a case of insensitivity, perhaps caused by preoccupation with certain intransigent approaches to living.
 (L.D.N-C. was a striking instance of this attitude;
53.              It is interesting that only one letter of instruction was written to LDN-C, whose rays were 1 and 6. DK valued this disciple highly, however, calling her “that expert worker for Hierarchy”. This is seemingly a strange contradiction.
another was J.A.C. though he would greatly like to be reinstated.
54.              JAC was another first ray worker whose rays were 12-413. She, too, received only one instruction.
55.              May we gather that the first ray in these disciples militated against recognizing the opportunity presented by the Tibetan?
 This is not possible; however, had the tenure of life by A.A.B. been better, it might have been accomplished.
56.              Later JAC wished to be reinstated—realizing her error. We see how much is required of AAB to hold the disciples in the Tibetan’s group or groups. AAB’s ill health made the reinstatement impossible.
 Another of these types was B.S.D.)
57.              BSD was one of the disciples who had reached his “high water mark”. Yet he had much devotion, and one would think that he might have been offered the opportunity to continue if his devotion had persisted with sufficient intensity.
5. Certain other students regarded "occult obedience" as an infringement of their freewill, as did D.A.O.
58.              DAO was a seventh ray disciple with a first ray personality. We never learned her other rays, but probably ray four was included as she was an artist and a mystic—suggesting, as well, ray six.
59.              The ray one personality will often demand its prerogatives and may be far less obedient that the ray one soul.
 Quite a number of you simply suffered from inertia, and though pleased and excited over the material received from me, in the group or personal instructions, were too lazy to avail yourselves to the full of that which was given, and consistently failed to comply with my requests.
60.              The last of the reasons given is inertia or laziness. This inertia is related to the lack of occult obedience, for the lazy ones failed to comply with the Master’s requests.
It is valuable to note a most significant point of interest: All those who passed through the gates of death passed to a [Page 93] definitely closer relationship;
61.              This is heartening statement and causes us to realize that the physical body is more an obstacle to ashramic intimacy than an asset.
 they had earned this reward and have availed themselves of that which I had taught them.
62.              It is, however, not necessarily a foregone conclusion that to die is to be closer to the Master and the Ashram. The chelas here listed had “earned this reward” by actually availing themselves of that which DK had taught them.
 They are, as you know, C.D.P., K.E.S., D.P.R.
63.              The rays of CDP were 26-566. The soul ray of KES was the second ray. The personality ray was not given (why?), though the other rays were 4, 6 and 7. From the hint that KES had spend long years in the spiritualistic movement, we may infer that the personality may be have been on the seventh ray. KES did good service in the disembodied state during WWII.

“K.E.S., who died prior to the reorganisation of the New Seed Group, is now subjectively affiliated with the group [Page 34] and must be regarded by you as a fellow worker. His work is very largely with those who pass over to the inner side from the British and American Armed Forces; for this he is eminently well equipped, being English by birth but having spent long years in the United States; he has also worked for many years in the spiritualistic movement.” (DINA II 33-34)
64.              We can see that the conditioning of the personality is of value in relation to ashramic work in the post-mortem state.
65.              The rays of DPR were 15-423—another unusual combination.
66.              DK testified to the loving nature of both CDP and DPR (even though she was on the first ray). It may be inferred that her monadic ray was the second.
 Two others are today rapidly fitting themselves to follow these three disciples into the Ashram. They are: B.S.W., who was temporarily side-tracked for a few years prior to his death, and G.S.S., whose personality vehicles could not carry the stimulation which reached her via the group.
67.              We may remember that BSW was much involved with astral phantasms which he took for genuine. His rays were 17-467. He was magically inclined and was dropped from the group for functioning, essentially, as an astral magician.
68.              It is heartening to see that he was able to reorient himself following his physical death.
69.              The rays of GSS were 76-163. It is interesting that a seventh ray disciple would not be able to stand the stimulation. In EP II DK hints at the tremendous stimulation which a seventh ray disciple may invoke (cf. EP II 377). DK asked her to follow meditation with a “planned lack of intensity”—something obviously difficult for someone with two sixth rays.
 This sensitivity to undue stimulation is a matter easily rectified now; it does not constitute a fault, but only a karmic liability.
70.              We note the distinction between a “fault” and a “karmic liability”. A karmic liability is simply a condition, which may not be incorrect in itself, but which is not goal-fit for a certain task—a task such as the one DK offered his chelas.
71.              It is interesting, is it not, that what constituted a karmic liability during the incarnated state could be rectified following physical death. It was obviously a condition which involved the physical-etheric body.
I have taken the time to say these things so as to make clear to you certain reasons for what may look to you as failure. I am greatly pleased with the work being done by some of the eight members who remain truly active.
72.              Earlier, however, DK stated that two of the eight members were causing him some concern.
73.              It is clear that DK felt that the “failure” had to be explained, not only for the sake of His present chelas but for students in the future—such as ourselves.
 Two of you have fought through great tests and are today very much better servers. They are D.H.B. and R.S.U.
74.              DHB (26-117) suffered from a form of ambition (activated, it appears, after he was told that he could become a “friend of the Christ”).
75.              RSU (23-117) suffered from a persecution complex through her identification with the Jewish race.
76.              There is good reason to believe that both of these disciples were candidates for the third initiation. In the case of DHB, DK actually says so. We note that their rays are identical except for the personality ray, and that the rays of the personality vehicles are, in fact, identical. It is interesting that DHB’s former personality ray was the third, identical to RSU’s present personality ray.
 One of you, R.S.W., is in danger of side-tracking her activities but will, I believe, come through the test; it will take her two more years to fight through to clarity of vision.
77.              RSW was the youngest of the disciples. DK is predicting that she would have to wait until 1951 to fight through to clarity.
78.                 It is interesting that RSW had at one time been planning to participate in conventional education in the field of psychology. DK said He rather feared this line of approach for her. Could this be that to which He is referring?

“You are naturally a good psychologist and have an intuitive understanding of people. Please bear this in mind without over-estimating yourself, remembering that the academic intellectual approach to humanity which is called modern psychology, should not blunt the edge of that serene understanding, that automatic, unreasoning comprehension which is yours today. Bear this in mind always, because I somewhat fear the academic teaching for you.” (DINA I 643)
79.              It was, at about that time, that RSW started an occult group known as Applicants at the Portal. It was perhaps aimed at those who stood at the portal of initiation.
 To the other eight remaining of the original group I have no comment to make but that of encouragement. They are holding steady, but have enough teaching whereon to work and can take no more stimulation.
80.              The Master is obliged to realize when additional stimulation would be destructive rather than constructive.
81.              DK has given them all they can possibly absorb. More would be a detriment.
82.              It is ever the Master’s task to inspire and promote progress through encouragement.
 The majority of them will not be kept waiting for admission to a definitely more positive penetrating in the Ashram when they pass through the gates of death.
83.              DK has spoken of several who died and who then came into closer affiliation with the Ashram.
84.              He is promising the same to the majority of the remaining disciples. Some, however, may not gain closer affiliation after death.
85.              In the following, DK seems to give certain hints to some of the remaining disciples—perhaps, hints, which if followed, would allow closer affiliation after death.
 H.S.D. for the remainder of her life should work at the attainment of a quiet spirit, and she should also stand by A.A.B. as long as A.A.B. needs her.
86.              HSD seems to have suffered from hyper-activity. She had much of the first and sixth rays.
L.D.O. must attain to a broader point of view in place of her limited approach to humanity's problems; she must give up her assurance that the palliatives and solutions which she suggests are completely right.
87.              LDO was the well known author (well-known in occult circles), Vera Stanly Alder. Her rays were 24-427.
 F.C.D. is doing well, but he is an old and trained disciple, and about him no anxiety has been needed. The same is true of J.W.K-P.
88.              FCD was an initiate-disciple.

“I have said enough here to enable you again to resume your active position as a pledged initiate-disciple (a position which your co-disciples have ever recognised as yours…) (DINA II 465)
89.              This may also be the case for JWK-P. In other words, both of these disciples may have passed the third degree. This seems almost certainly the case for FCD—the psychologist Roberto Assagioli.
I have not, as you will note, covered the whole ground. I have, however, indicated enough to show my reasons why there is so poor an exoteric showing of a truly esoteric, inner movement—an inner movement which remains intact even though the outer form does not hold together, owing to the weaknesses of its members and the pressure of daily life upon [Page 94] the outer group.
90.              The Tibetan admits to a “poor…exoteric showing”. He reminds us that not all is as it seems.
91.              We are reminded, for our encouragement (and because it is the truth) that the inner movement remained intact. We may infer that the reincarnated aspects of the participating disciples will resume future work with a much greater ability to resist various weaknesses and pressures.
 All of you—from the first admitted to the last who joined the group—are still within my aura or within the aura of the greater Ashram of the Master K.H., and will, I am confident, remain so.
92.              DK is an inclusive, second ray Master, and, if at all possible, holds all those whom He has chosen for affiliation.
93.              We do see, however, that whether or not the chelas remain within His Aura or the aura of the greater Ashram, is not entirely at the Master’s discretion. The behavior of the chela will determine much.
 I would remind you also that there are many members of my Ashram of whom you know nothing and who came into my Ashram without the help of A.A.B.
94.              One is reminded of the statement of the Christ: “Other sheep have I that are not of this fold”. It is impossible for the chela to understand the full scope of the Master’s work.
 You are not the group of major importance.
95.              This statement induces humility. One wonders if there was a specific group that was of major importance.
Forget not these other co-disciples. Some day, when you have established continuity of consciousness, you will know them, for you will consciously meet with them within the ring-pass-not of my Ashram.
96.              We are given the hint that when penetration is made more fully into the Master’s Ashram, the personnel of that Ashram will be fully known.
97.              It is clear that continuity of consciousness is an inevitable development, however long delayed.
 You will know also and discover the reasons for the experiment with these outer groups which is now being tried by the Hierarchy, if you will read with care the teaching upon the externalisation of the Ashram of Sanat Kumara, the Hierarchy.
98.              DK seems to be suggesting that further penetration into His Ashram will further reveal the reasons for the experiment with outer groups. As well, the true reasons can be found by a penetration into the literature which DK has made available.
99.              DK’s whole approach induces patience and humility. We realize how much we do not yet know and how much time it may require before the true workings of His Ashram are fully revealed.

August-September, 1949


100.          This is an unusual form of address, and seems to suggest that the relationships which existed in olden days persist, undiminished to this day.
101.          DK’s usual form of address is “Brother(s) of Old”.
The thought constantly enters my mind as to what I can say in order to make the group work, group relationships, group identification and group initiation a sound, active and factual reality in your minds and in the minds of other aspirants and disciples.
102.          The possibilities of outer instruction are fast coming to an end.
103.          Master DK is still pressing forward with His hopes for the group and its members.
104.          We see that He is writing not only of the remaining members of His group but for those who will follow them.
105.          His subjects are the following:
a.       Group work
b.      Group relations
c.       Group identification
d.      Group initiation
106.          He would have these four subjects be sound, active and factual realities in the minds of His disciples. Obviously, He thinks they are not—yet.
I seek with profound earnestness to make this theme or subject true and vital, because it is an essentially new esoteric concept and a germ thought which the many aspirants of the world must grasp.
107.          It would seem that DK is referring specifically to “group initiation” as a new esoteric concept. Of course, group initiation is based upon group work, group relations and group identification.
 At the same time the aspirant must realise that the ideas are of no real importance to him as an individual—to you, therefore, as an individual and pledged disciple.
108.          DK seeks to emphasize, as always, the group idea. He is ambitious for the group, but not for the individuals comprising it.
 As long as your state of awareness lays emphasis upon the fact of your individuality, the group idea cannot take form as a group ideal. The sense of separativeness is still present. It is a sense which has been laboriously developed—under evolutionary law—from the moment when your soul decided to experiment, to experience, and to express divinity.
109.          DK notes the persistent state of individuality in the group members. This state militates against the embodiment of the group idea as the group ideal.
110.          DK knows He is dealing with a persistent “sense”, necessarily developed since the days of individualization.
111.          We, too, must realize the nature of the individualism which is built into us. It is of great antiquity and thoroughly ingrained.

Separative effort, separative emotional reactions and separative materialistic endeavour have been (if I may so unfortunately express it) the spiritual essentials which must perforce precede group effort and conscious group relations.

112.          This is another way of saying that that which we call selfishness is an evolutionary necessity. In other words, selfishness is a spiritual essential, as strange as that may seem.
113.          Nevertheless, no matter how deeply ingrained, it must be overcome.
 [Page 95] The factor entailed, therefore, is a definite "break with the past," and the entering into a new state of awareness—an awareness which is fundamentally inclusive and not exclusive.
114.          Master DK is calling for a first ray activity—a definite “break with the past”. His second ray disciples are, perhaps, not so used to radical breaks. Such breaks go against the nature of their predominant ray.
115.          DK seems to be emphasizing the spiritual essentials. When little time remains, it is necessary to return to the essentials so that they may be impressively in the mind of those who are to continue—without the outer aid of the Master.
This is a primary platitude of which you are well aware. In most of you this platitude remains a mental proposition.
116.          Platitudes are great truths, but must not be allowed to remain trapped on the level of mind.
You hope some day to arrive at this basic sense of inclusiveness which is characteristic of the Hierarchy. At present you do not feel fused, blended and incorporated into the mental, astral and etheric auras of those who form the group of which you know yourself to be a part. I would ask you to study what I have just said with care.
117.          DK is offering us a clear idea of what it means to be inclusive. It is to be fused and blended and incorporated into the mental, astral and etheric auras of those who form the group of which one knows himself to be a part.
118.          If we stop to think, we can see how really demanding it is to become inclusive in the hierarchical sense.
 Do you like, for instance, to penetrate into the mental atmosphere of a fellow member, or do you care to have him penetrate into yours and thus find out what is the content of your thought? A major test is here involved, and it is one which you will have some day to face.
119.          Given that which has not yet been purified, this can be a harrowing experience.
120.          AAB has referred to the fact that the thought life of a number of disciples will not bear examination.
 Do you, again, like to share your emotional reactions with a co-disciple? Are you interested in his? If so, why? Some day this responding interest must prove itself effective, and this must necessarily connote self-sacrifice in both directions.
121.          Let’s think about what DK says here. Why, “self-sacrifice in both directions”? May we say that in such examinations, the desire nature will necessarily be sacrificed? There will also be shared disturbances which will prove, temporarily, disquieting.
122.          Many disciples shut out awareness of the emotional states of their co-disciples through an enforced, though artificial, impersonality. Impersonality is not achieved through denial but through transcendence—i.e., by passing through and beyond, rather than going around.
123.          Here we may not be talking of the illusory nature of astral content, but of using the astral body as an instrument for service. 

Do you want or deem it appropriate to have a fellow-worker come under the influence of your etheric body and, therefore, of the energies which flow through it? And do you want his energies to flow through you?

124.          These are very pointed question. Some disciples there are who do not want to be ‘contaminated’ by the energies of others. This is a selfish, puristic attitude and a definite limitation.
125.          DK is pointing to the fact that we are really all one being. There is no avoiding this fundamental fact, as unpleasant as it may seem to some.
These are some of the implications of group work, and for these you must be prepared.
126.          We are to gather that our degree of inclusiveness and of true group association is quite incomplete.
The realisation of the inevitability of these necessities will lead you eventually to a careful scrutiny of your thinking, of your emotional reactions and of the energies to which you give entrance all the time because (for the first time in your soul's history) you feel the need to guard your brother from the results of your personality reactions;
127.          A new motive for self-purification is given. It is an altruistic motive. It is as if one carrying a disease had to assure himself that others would not get the disease through contact with him.
128.          DK seems to be pointing to the fact that such an altruistic motive is not yet in the possession of many of His chelas—that the time when such a motive would be actual still lies in the future.
129.          The conclusion is that we do not belong to ourselves exclusively, but are each other to an extent which would prove very disquieting to the consciousness of the average disciple.
consequently, scientific service supersedes your hitherto thoughtless and undisciplined activity.
130.          DK is calling the activity of His disciples “thoughtless” and “undisciplined”.
131.          We can see the high standard set for ashramic affiliation.
 I would here point out that at no time do you ever attempt to guard yourself from the personality reactions of a co-disciple; you welcome them and absorb them and—whilst dealing with them—you aid the cause of liberation in his life as well as in your own.
132.          DK is suggesting a definitely second ray approach—shielding love applied to others, with the accompanying refusal to shield oneself from them.
133.          He is encouraging absorption and transmutation.
134.          How many of us are so sacrificially oriented? Does this advice come as a surprise? Is it disquieting?
135.          It is obvious that if these procedures are to be followed, the solar plexus must be transcended and the heart well developed.
The entire subject of group interplay is far deeper and [Page 96] more significant than you suspect or appreciate; it can be summed up in the words of St. Paul : "No man liveth unto himself."
136.          The instruction being given is truly related to the Way of the Christ. We understand that the Christ was the greatest Master in the art of absorption and transmutation. DK is asking His disciples to consume ‘poison’ for the sake of the world. We realize that every great World Saviour has done this.
137.          The Master is pointing towards a future time when His disciples will be far more sensitive than they are now.
 Feeling, thinking and absorbing the many actuating and incentive energies constitute a vast process of many interrelations and this, most aspirants are apt to forget.
138.          In this advice, DK is contributing the breaking down of barriers between the aspirant and other aspirants, and, in general, between the aspirant and his entire environment.
I suggest that during the coming year you go over your individual instructions and then—during the course of the year—answer six questions which I will dictate. The purpose of this task (shall I call it this?) is to clarify your minds as to your problems and opportunity and latent knowledge, gained as the result of years of work under my tuition;
139.          We can see that Master DK is definitely propelling His disciples into a state of summarization. He is hoping to ‘leave’ them in the clearest possible state of mind.
140.          They are to understand as clearly as possible:
a.       Their problems
b.      Their opportunity
c.       Their latent knowledge
141.          DK hints at the idea that His disciples are in possession of much knowledge that they do not know they possess. It is latent, and has been gained through their years of work with Him.
142.          All this reminds one of a great stock-taking.
 the replies will give to your group brothers a sense of relationship with you, a feeling of shared responsibility, a recognition of group assets and group richness (again using a peculiar word) and a realisation of possibility which may greatly strengthen each and all of you.
143.          We can see that the answering of the six questions have far more than an individual purpose. They are to enrich the group.
144.          As a result of answering and sharing the answers, the group members will have:
a.       A sense of relationship with each disciple in the group
b.      A feeling of shared responsibility
c.       A recognition of group assets
d.      A recognition of group richness
e.       A realization of group possibility.
145.          It is clear that Master DK hopes His group will continue to work together under the guidance of FB (JWK-P), and He is preparing them for this future cooperation.
 This will close our cycle of instruction. If you avail yourselves of the opportunity for this personal research work, coincident with the post-war period, you may find a sudden spiritual deepening and strengthening of your life, your spiritual contacts and your group relation;
146.          The advantages of the personal research work are given. Let us tabulate for clarity: The research work will make possible:
a.       Spiritual deepening
b.      Strengthening of the life
c.       Strengthening of spiritual contacts
d.      Strengthening of group the group relation
147.          We cannot help but note the use of the word “sudden”. DK seems to be referencing the unexpected spiritual insight which may arise from this exercise.
 you may also find yourselves in closer rapport with the Ashram, its programme and potency, and you may likewise discover yourselves being presented with the opportunity to learn in a new and subjective manner, of which I may not speak, until you have registered it yourselves.
148.          Further advantages to answering the questions are listed:
a.       Coming into closer rapport with the Ashram
b.      Coming in closer rapport with the Ashram’s programme
c.       Coming into closer rapport with the Ashram’s potency
d.      Being presented with the opportunity to learn in a new and subjective manner
149.          We note that the Master does not explicitly tell how new subjective methods of learning may be accessed. It is the law that each chela must arrive at the method himself before the Master may speak of the process.
150.          This should be taken to heart by those who find their fellow disciples ‘instructing’ them in methods to contact the Master or to achieve higher subjective contacts. If even the Master will not speak directly of these things until they have been somewhat achieved within the disciple, then what of those of far lesser rank who claim to offer explicit instructions regarding such contact?
 You will thus greatly increase your usefulness to humanity, to the Ashram, and to me.
151.          We see that the questions have a purpose far beyond increasing the disciples’ self-knowledge.
The Science of Impression* is of major importance to the group. The time for close attention to yourselves and to your individual characters is past; group activity should take its place. By this I mean the activity of this particular group of disciples in relation to my Ashram and in relation to world service.
152.          DK is asking His chelas to lift their attention and no longer focus on their individual character. Rather, their attention is to be on the Ashram and its work.
153.          Really, the six questions are meant to facilitate the development of the Science of Impression.
I would like you to do some further thinking upon the theme of our seventh point, the externalisation of the Masters' Ashrams, so that what I hope to say in the next instruction may mean more to you. Take your group papers and the book Discipleship in the [Page 97] New Age (Vol. I) and run quickly through these two sources of information and then write down:
154.          A final review is in process. If well done, it will strengthen all future work.
155.          The papers to be reviewed are all those which form the body of work in DINA II. When this instruction was given, DINA I had been printed, but DINA II had not.
1. Any definitions of an Ashram you may find. There are many.
156.          This would be a worthwhile activity for ourselves. For all that has been said about the nature of an Ashram, there is still much vagueness of thought on the subject.
157.          We have a fifty-nine page compilation on the Ashram should anyone wish to have it.
2. A short, tabulated statement as to the unique work which every Ashram carries on in the outer world through its initiates and disciples and through affiliated disciples, such as the majority of you. Two or three of you are beyond the stage of affiliation.
158.          DK wants His disciples to understand with clarity what each Ashram does and is intended to do in the Externalization process.
159.          He is also offering some technical information on stages of ashramic association:
a.       One stage (the stage most applicable to the majority) is called “affiliation”.
b.      A few of the disciples have moved beyond the stage of affiliation into greater ashramic intimacy.
This assignment need not take you long.
160.          The value of summarizing what one has already learned is considerable.
My brothers, I am spiritually ambitious for you. I have gathered you into my ashramic group and, therefore, into my aura for vitalising, for training and for protection. My love goes ever out to you and my unifying desire.
161.          Here is one of the Tibetan’s great exhortations.
162.          When a Master gathers disciples into His group they are:
a.       Thereby gathered into his aura
b.      Offered vitalising
c.       Offered training
d.      Offered protection
e.       Offered the Master’s love
f.        Offered the benefits of the Master’s “unifying desire”
163.          The term “unifying desire” is arresting. The Master’s keen desire has a unifying effect upon His group of chelas. Have we ever discovered in ourselves the exertion of “unifying desire”? Surely the right kind of desire may be a factor contributing to group coherence.
Will you not aid me in my task? Will you stand with me in the hierarchical endeavour to which I am pledged and which I have undertaken in consort with the other Masters? There is much that you can do by speech, by pen and by example. Will you not do it—with a simple heart and a single eye for the helping of a deeply suffering and overburdened humanity?
164.          The exhortation is irresistible.
165.          We note that the Master is pledged, even as His chelas are pledged.
166.          Three potent modes of assistance are given:
a.       Speech
b.      Pen
c.       Example
167.          In these three, we see how much the externalizing throat center is involved in the desirable process.
168.          The action is also to be carried on with “a simple heart and a single eye”—two profound occult hints. One is to be clear and one-pointed in one’s heart’s desire. One is also to see with a sense of unity. The call is to be influenced by soul consciousness and not by the divisive and often complicated concrete mind.
The six questions are intended to summarise and make deeply personal and significant in your consciousness the instructions, given during the past few years to this group of affiliated disciples.
169.          We note that the personal has a definite part to play in this group exercise which is filled with so much promise for the group.
170.          The exercise is, we see, a way to promote assimilation of that which has been given.
 They can be regarded as being put to the disciple by his own soul and will mark—if correctly and creatively used—the closing of a preliminary cycle and the beginning of a new cycle of spiritual usefulness and of fresh growth and development.
171.          DK is looking beyond the time when He will have outer contact with these disciples. Rather than anticipating a time of withering and fading effectiveness, he anticipates “a new cycle of spiritual usefulness and of fresh growth and development”.
172.          Who is the one who questions? DK has His disciples imagine that it is their very soul that is the questioner.
173.          The questions must be used both correctly and creatively. This means that not only are the answers to be both clear and honest, but that each disciple must evolve his own unique approach to their meaning and to their potential use. No one can tell another disciple how to do this.
These questions should receive most careful consideration and much serious reflection, prior to answering.
174.          We have many well-learned words at our disposal. A somewhat convincing answer could be easily fabricated and yet lack real depth.
 The answers should convey the truth, as the disciple sees it today and not in the light of his wishful thinking and of his aspiration;
175.          The watchword is truth rather than aspiration. This requires great lucidity and the ability to avoid succumbing to the temptation to see things as they should be rather than as they are. Have we carefully tried this?
the answers should be written down (so as to focus that truth) with no thought or fear of what other members of the group may think.
176.          DK is asking for a great act of detachment. To those who have been concerned about what others may think, He has sometimes say: “They say. What do they say? Let them say” (cf. DINA I 563)
 In an Ashram, my brothers, a man is known as he is; for this clear knowledge, the members of this group (affiliated with my Ashram) should prepare themselves.
177.          One of the principal keynotes of the Ashram is truth. For this DK is preparing His affiliated disciples.
178.          The Ashram is focussed in the “clear, cold light”. In that light, nothing can be hidden.
[Page 98] One suggestion I will make: There are six questions, providing one question, therefore, for consideration each two months during the coming year.
179.          Six questions provide a year’s work. This gives some indication of the depth with which DK expects the questions to be pondered and answered.
Give two months to careful consideration, reflection and interior investigation and then, at the end of the second month, formulate your reply.
180.          No glib response will do. Deep interior investigation is required. How this investigation will occur is not for DK or anyone to say. It is part of the disciple’s own creative approach.
Question 1. From a study of the instructions given by me on your five conditioning rays and from a study of yourself in connection with the information given:
a. Which of your five conditioning rays controls you or which is the most dominant?
181.          The disciples know their rays, but the question of dominance requires close scrutiny. They know their soul ray should be dominant, but is it?
182.          A careful examination of the personality and its aspects in relation to the soul will be required.
b. Which ray should control you and how can you strengthen that control?
183.          This would seem an obvious question. The soul ray, of course, should control, unless the potency of the monadic ray is to be moved into conditioning power. This would only be relevant to a few.
184.          The important point for most of us is how to strengthen the control of the soul ray. There would be a unique approach for each individual. Does each of us know how this should be done?  One can see why two month’s careful consideration would be required.
The answering of this question will require a truthful consideration of your good and bad qualities, of your assets as well as your limitations.
185.          In all progress upon the Path of Occultism, self-scrutiny is essential.
Question 2. Looking back over the years of instruction, do you feel that you have definitely advanced upon the Path? If so, upon what grounds do you base this belief?
186.          An historical retrospective is required. This is a life review—like an evening review but comprehensive and inclusive of years of training.
187.          The value of these questions hits home, does it not?
Could you have made more progress under the circumstances and if you have not, what was the reason or reasons?
188.          Here various life decisions would have to be assessed. Various turns in the road will have to be seen.
Question 3. In what do you personally feel that your work in the future should consist in the following three relations:
189.          DK is speaking of work in the same incarnation. Perhaps in this consideration, work for future incarnations would be revealed.
190.          DK seems to be invoking the response of the astral body through the use of the words “personally feel”. It is clear that He is looking for a real response rather than a mentalized one.
a. With your personality, in its particular circumstances and environment, so as to make your daily life more spiritually effective?
191.          The personality has its work and has to be considered as a unit in its own right.
192.          The opportunities inherent in circumstances and environment in which the personality finds itself will have to be assessed. Limitation will have to be recognized and also opportunity—both expected and unexpected.
b. In order to establish a closer contact with your soul, with the same objective of effective spiritual living?
193.          The question relates to a vertical attitude. All have a future work which involves establishing a closer relation to the soul. More effective spiritual living is always the goal.
c. In order to bring about soul and personality at-one-ment and clearly demonstrate the fact.
194.          This question relates to soul-personality fusion. The soul must descend and merge with the waiting personality. DK’s disciples are to become the soul-in-incarnation, and He wants His chelas to be practical about the ways in which this could be achieved. This aspect of question 3 is different from the aspect immediately preceding.
 What do you regard as the present [Page 99] greatest hindrance to this accomplishment?
195.          DK is asking for the greatest hindrance to soul-infusion. No doubt He has hinted at such a hindrance all through His instructions to the disciples, but they have to realize it for themselves.
Question 4. Are you satisfied with the relationship you have established with your group brothers?
196.          Obviously, the group has been, from some vantage points, a failure. So no one could be truly satisfied. Answering this question will cause each chela to imagine the true nature of right group relations and the ways in which he or she has fallen short of promoting them.
a. Do you know them better and love them more than you earlier did? This means all of them, as a group.
197.          The extent of true group consciousness will be revealed by a truthful answer to this question.
198.          The past is to be compared with the present and the difference (if one exists) truthfully seen.
199.          No group brother can be left out. They must be taken not only individually but, more importantly, as a group.
200.          It is as if the disciples must learn to see for themselves the nature of the failure which has occurred. DK has given many reasons for the failure, but none will be as convincing as the direct sight of the inquiring disciple.
b. Along what lines do you feel that you have failed them, if you have, and what do you propose to do to rectify the situation?
201.          All have failed all—obviously. It is heartening, however, to realize that not only is rectification possible but it is necessary.
202.          Rectification could occur in future years of cooperation. This would suggest the continuation of a well-functioning group. Rectification could also occur in a future incarnation, or, perhaps, between incarnations.
203.          We do know that the eight disciples did not continue to work with each other after the death of AAB, as DK had hoped.
c. In what way do you feel that you have been an asset to the group?
204.          An even-handed view demands a realization of both assets and liabilities. DK is not interested in producing morbid introspection.
These four questions concern largely your ability to live as a soul in your little outer world and have reference primarily to your objective expression. The next two questions concern your subjective relationships.
205.          As penetrating as the first four questions have been, they are stated to relate to the chela’s objective expression—important, but obviously not the most important.
Question 5. What is your attitude towards your Master, Djwhal Khul, as a result of years of training under His instruction?
206.          This question will touch on the true nature and quality of a chela’s ashramic affiliation.
a. Can you sense my vibration at any time? How do you know the difference between my vibration, that of your own soul or the group?
207.          Keen discrimination avoiding all wishful thinking will be required. We note that the question is not about the occasional sensing of the Master’s vibration, but the ability to sense it “at any time”.
208.          Let us say that the soul is on the second ray and the group is primarily a group belonging to a second ray Ashram. The Master DK is also on the second ray. How then are these three vibrations to be discriminated? One can see the necessity for a deeply internal process if this question is to be correctly answered.
b. What effect has the work of the full moon had upon you? Have there been any results of that attempted contact and, if so, what are they?
209.          The Master can be contacted with much increased facility at the time of the Full Moon. The question is—has such contact really occurred or has the process only been one of imagination or wishful thinking.
210.          Not only is contact required, but it should have results. These results may or may not be tangible. More likely, they will be subjective and intangible. So the chela must enter a deeply subjective search to answer this question satisfactorily.
c. What should now govern your efforts in relation to your work as my disciple during the coming remainder of your life?
211.          The implication is that the one answering the question may, indeed, remain DK’s disciple for the remainder of the present incarnation. The question concerns the governing theme of life if one is to truly work as DK’s disciple. Whatever may have governed life efforts during years past, there is the suggestion that there is something which must be discovered, appropriate to the present moment.
Question 6. What part in my plans and in the task assigned to my Ashram are you prepared to take? This question concerns both your outer and your inner work of a practical nature.
212.          This is a question involving both inner and outer realities. Master DK has made the work of His Ashram abundantly clear. Now comes a moment of will, decision and resolution.
213.          A Master is most interested in a chela if the chela is truly interested in the work of the Master. This final question relates to practical work in cooperation with the Master and is telling.
214.          The group members had not distinguished themselves by seizing upon the work suggested by Master DK. He obviously is giving them another chance to strengthen their resolve and serve the Ashram with occult obedience.
[Page 100] a. Have you any definite schedule of work outlined in your mind as your contribution to the activity of my Ashram?
215.          DK is asking for more than good intentions. He actually wants to see a “schedule of work” unfold in the minds of His chelas. A definite schedule will help make their good intentions actual.
b. If so, what is it and how do you propose to implement it and make it effective?
216.          The chelas are being asked for an act of manifestation. The six questions have been a magical process ending with a call for manifestation.
c. What is the main task of the Ashram at this time? Do you know the type of assistance—subjective or objective or both—that you could give?
217.          A member of an Ashram must know what an Ashram really does and how he is best suited to partake of the Ashram’s work. DK wants His chelas to place the work they will do in relation to the Ashram’s main task (at the time of the writing of this section of the book).
This last question goes deeply into your ability to react to impression from me and from the Ashram. I would have you answer it, to the best of your ability, from that angle.
218.          It may be a stretch to understand the real purpose behind any Ashram and the nature of its main work. DK is hoping His disciples can merge into this realization. He does not expect perfect answers or even accurate answers, but He knows the value of attempting to answer.
Pass on, my disciples, into a closer relation to the Ashram of which I am the focal point; aim at a closer rapport with your fellow workers and with me. I am the director of your work. That this relationship may prove the signal achievement of the coming year for each and all of you is my earnest wish.
219.          When DK tells His disciples to “pass on”, He may be hinting at the possibility that a number of them can take the second initiation—the initiation of “passing”. It was this particular initiation which lay before the majority of them.
220.          DK sounds an authoritative note. He is the “director” of their work. If the chelas are to understand the purpose of the Ashram, they simply must come into closer rapport with the Master or the Ashram and with their fellow workers.
221.          A closer relationship, therefore, is urged on two counts:
a.       A closer relationship with all fellow workers
b.      A closer relationship with the Master, Himself
222.          DK sets a goal for His chelas—a goal, the accomplishment of which, will take them to a period beyond the duration of the then incarnation of AAB.
223.          There is no question that the Master seeks an ever closer rapport with His chelas, but it must be a genuine rapport facilitated through true contact. Many contact the astral reflection of the Master. In most cases, this is useless or worse.
224.          Ashramic intimacy must be earned. Its achievement is a deeply interior process.
225.          The Tibetan has offered an instrument for deeper achievement, but the rest is up to the disciples themselves.
226.          Those of us who have been long in the work may find ourselves called to address ourselves to the same six questions.