Commentary 35: DINA II Studies
Gemini FMN/SFF 2006
1. Indeed, these are the Tibetan’s final instructions to His remaining group members; in December of 1949, AAB made her transition.
MY BROTHERS OF LONG ASSOCIATION:
2. DK is not only speaking of the some eighteen years during which He corresponded with these individuals, but of His long association with them in other incarnations. Part of the reason they were gathered into His groups was their karma with Him in earlier cycles.
In my last instruction to you I gave you only a very little teaching anent group work, though there were several significant hints if you had the intuition to grasp them.
3. The Tibetan’s writings must be read with the greatest care. Once one becomes alive to His method of hinting, veiling and revealing, it is astonishing to realize what He has included. So often we overlook what is right under out eye—this can go on for years until.
I have, however, given you much over the years; yet, when I look back over those years, I am forced to realise how relatively little you have profited by this teaching upon group work, though many of you have profited much by the personal instructions I gave you.
4. DK discriminates between profit from group work and profit from personal instructions. The conclusion must be that the disciples He gathered together were more interested in themselves as persons that in the group opportunity offered.
5. This must have been a difficult moment of realization for Master DK. To give is not a guarantee of the assimilation of that which is given.
Only sixteen of you are left out of an original fifty aspirants to discipleship;
6. In another place, the Master said the following: “There are many outside the New Seed Group who have done a more consecrated and selfless task than have you, though there are a few exceptions. But, my brothers, out of fifty-one, how few!!” (DINA II 84)
7. On the same subject, He also said this: “You have had more, much more, than you can assimilate; 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.” (DINA II 90)
I think you yourselves would be the first to admit that there is little group interplay and no group enterprise animating those few of you who remain steadfast.
8. A few of the remaining ones are steadfast disciples, but are unrelated in “group enterprise”—therefore, the failure.
Certain of you (F.C.D., J.W.K-P., R.V.B., P.G.C., R.S.U., and R.S.W.) are actively working in relation to my plans,
9. These are the six of the eight who are causing him no questioning:
a. FCD—Roberto Assagioli—24-127
b. JWK—Foster Bailey—12-327
c. RVB—Victor Fox—24-423
d. PGC—Frank Hirsch—27-567
f. RSW—Marion Walter—27-427
10. It is interesting to see that of the most trusted remaining disciples by far the majority had second ray astral bodies and seven ray physical bodies. The great majority, as might be predicted, were second ray souls, resonant to DK’s ray.
though those plans are not in reality mine, but simply the required cooperation in hierarchical endeavour.
11. DK states Himself as a representative of Hierarchy. He does not have a strictly personal investment in the plans which he is carrying out.
The rest of [Page 101] you are engulfed in the processes of daily living or else too tired to be more active than you already are, and for that condition of the personality I have no criticism.
12. The other ten have two particular problems. Fatigue is one such problem, and DK offers no criticism for those who are truly fatigued.
13. The others are “engulfed in the processes of daily living”. Note the word “engulfed”, connoting as it does the influence of the astral plane.
14. One of the references where this term is used most tellingly is the following: “Control the body of emotion for the waves that rise upon the stormy seas of life engulf the swimmer, shut out the sun and render all plans futile.” (TWM 473)
15. Engulfment is the normal condition of humanity. The disciple is expected to “keep his head above water”.
It is necessary for you to remember that this group effort which I initiated with the assistance of some of the older and more experienced Masters, is by no means completed;
16. These Masters were particularly Masters KH and M.
17. DK is look ahead to the continuance of His experiment, in which, may it be said, a number of His present students may well be involved in the future.
it may be (and probably is) an experiment in this particular life for you, but next life may evoke from you a new attitude and a deeper comprehension of what is subjectively going on.
18. DK is anticipating that the attitude of His group members will change in their next incarnation.
19. The term “experiment” (as here used) seems to indicate a process in which conviction is not complete, nor understanding. DK predicts this will change in the future.
It has been your lack of comprehension and of understood opportunity which has distressed me and bewildered A.A.B.
20. The Master admits to distress in relation to His chelas’ relative non-response. The disciples simply failed to understand the nature and scope of the opportunity offered them. Can we be sure that we would understand and respond properly?
Like all disciples, she had at first to work in the dark; she knew nothing in her physical brain consciousness of the Masters or the Hierarchy when she started to serve, but she continued to serve for many years till discovery rewarded her or (should I perhaps say?) recovery of ancient links and knowledge clarified her vision and her position in regard to truth.
21. One of the rules of discipleship is given; the disciple must at first work in the dark and prove his or her worthiness through service.
22. If we find ourselves highly motivated with respect to the Ageless Wisdom is it very likely that ancient links and knowledge lie behind us. Of course, the recovery of these would serve as a great clarification of our Path.
23. As we have meditated, studied and served, have we somewhat felt such a recovery?
Slowly she now withdraws into that service which will (within the Ashram) enable K.H. to do more deeply spiritual work in collaboration with the Christ.
24. Our privilege (once we have proven ourselves) is to relieve our superiors. When, through out competence, we unburden our superiors, the entire Plan is served.
It was to train her and thus enable her to do this that she undertook, alone and without my help, to found and organise the Arcane School;
25. The necessary training is, it seems, to be assigned oneself by oneself. As we master the smaller tasks we are inevitably proving our fitness for larger ones.
Probably, there are many who think
that Master DK helped AAB with the
it gave her much needed training and experience and enabled her to demonstrate the quality of the teaching and that esoteric psychology which is the major task in each Ashram and particularly in the second ray Ashram.
27. It is interesting that these second ray processes—teaching and esoteric psychology are the major task in each Ashram regardless of its ray—though the particularly major task in second ray Ashrams.
28. Hierarchy is majorly a second ray body, and this second ray pervades all the Ashrams. Further the entire Hierarchy is involved in a major spiritual propaganda ‘offensive’ at this time, for the second ray cycle of five hundred years is still with us until 2075 and we are presently in the critical period of the Forerunner.
I would like to say at this point to all of you who have remained steadfast, even if perforce inactive,
29. “Perforce” means, necessarily so.
that I would ask you as life proceeds and you face eventually and inevitably the discarding of the vehicle, to hold increasingly on to your knowledge of the Hierarchy and thus to pass over to the other side with complete dedication to the hierarchical Plan.
30. There is, we see, the possibility that the attention of formerly active disciples could fade from an awareness of Hierarchy. We are being told that, as death approaches, it is important to keep our vision of Hierarchy strong and clear and our dedication to the hierarchical Plan “complete”
31. If the disciples do not “hold on” to their knowledge of Hierarchy then that knowledge may not be sufficiently sustained to ensure an immediate continuity of effort on the other side.
This is not simply a suggestion on my part; it is an attempt on my part to call to your attention the concept of a spiritual continuity of knowledge and of a rightly oriented attitude.
32. We are in the process of cultivating continuity of consciousness; DK is asking us to hold in mind a “spiritual continuity of knowledge” which will exist if we approach our transition with a “rightly oriented attitude”.
33. All this informs us that it is very easy for people (even disciples) to lose their way and thus lose time.
34. Time, though an illusion, is “of the essence” and must not be lost.
Thus time will not be lost; you can—if you so choose, each and all of you—attain a true continuity of consciousness and it is one of the factors which will serve to hold this group of disciples together.
35. DK is linking the attainment of a “true continuity of consciousness” with an act of will. If we think strongly in the direction of that continuity, its development will be facilitated.
There are some things which I must say to you as this will be my last instruction on the theme of group work.
36. So, we are receiving DK’s last words in relation to His group.
It is not necessary for me to say much more upon the subject. I would start with some questions. Do you ever think with recognition of those who are no longer working with us?
37. The question is directed towards the preservation of group cohesion and group continuity. Those who would be group conscious must at least hold their fellow group member in mind.
For instance, is D.A.O. ever in your minds?
DAO—Helen Freeman—71-4? ? ?—in the
Group IX.2 (Observers of Reality). To the disciple who took that place of
DAO, DK said the following:
“You are taking the place of a creative worker who succumbed—sincerely and honestly—to the glamour of a ‘free and independent soul’—a paradoxical idea and one which shows forgetfulness of the fact that the heresy of separateness, of aloneness and of independence is a part of the world glamour. This brother was thus unable to cooperate and valued his "personal freedom" higher than the planned group activity and thus for two years delayed this group of workers from arriving at [Page 133] the intended activity.” (DINA I 132-133)
Do you ever think of S.C.P., of W.D.B., of J.A.C., or of that expert worker for the Hierarchy, L.D.N-C?
39. SCP—Betty Harris—16-261, in Groups IX. 1, the Telepathic Communicators.
40. WDB—Dorothy Grenside—24--? ? ?—in Group IX.2, the Observers of Reality
41. JAC—Francis Andersen—12-413—in the nascent Group IX.5, the Political Workers.
42. LDN-C—Madeline Doty—16-? ? ?, again in the nascent Group IX.5, the Political Workers.
43. If we look into DINA I we shall see that three of these workers did not stay in the Tibetan’s groups for long at all. Only SCP was a member of the New Seed Group.
It is interesting that LDN-C is called
an “expert worker for the Hierarchy”. To her DK said something more interesting,
indicating the importance of the rays conditioning previous lives:
“Fortunately for you, in your last life, your personality ray was the second ray of love and so it had been for several previous lives. This has greatly aided in off-setting the dynamic destructive effects of your sixth ray force. Of this you should be very glad.” (DINA I 262)
This should convey an important realization—that progress does not always mean movement from a ray of attribute to a ray of aspect.
I would guarantee that they seldom enter your mind. Yet they are still an integral part of this group which had the task and the responsibility of being one of the first groups (not by any means the only one, however) to attempt to make the first steps towards the externalisation of the Ashrams of the Hierarchy.
45. DK is giving His remaining chelas a lesson. Though these disciples, some very briefly associated in former years, are now both out of sight and out of mind (as far as His remaining chelas are concerned), they are not out of the group experiment and will be associated in the future. They are integral to the group effort.
46. As ever, DK puts things in proportion. His experiment with some fifty-one chelas was not the only such experiment. It is easy to understand why His chelas needed to hear this with some frequency.
One of the major recognitions which is essential to the spiritual aspirant is that the Hierarchy is completely unable—under the law of the freedom of the human soul—to work in the world of men without those representative groups which can "step down" the hierarchical quality of energy so that the average man (with his average vibration and quality) can find in himself a point of response.
47. In this excerpt, we are shown why the members of the Hierarchy must work through their disciples and initiates (in group formation).
48. One can imagine that if the hierarchical vibration were not stepped down, it would impose itself upon those of average vibration, thus infringing the “law of the freedom of the human soul”.
49. The average individual is not to body compelled, but to find within himself something in common with the higher vibrations presented. This is easier to do if the presenter is not too highly elevated on the ladder of evolution. The presenter must be an individual or group to which the one of average vibration can relate.
It was for this specific reason that I engineered this experiment in group work with all of you in order to test out the human capacity in its higher brackets to respond to this much higher quality.
50. This is an important statement. DK was trying to reach the intelligentsia through the groups He would train. He could not reach them directly, but needed to train intermediaries to step-down His vibration and carry it to others who, normally, could not relate to Him.
It has not worked out as I had hoped, but owing to the fact that all of you are—from our point of view—of the same spiritual generation and that the difference in age was in no case more than twenty-five years at the outside (and believe me, my brother, I forget physical plane ages!) you will all return together to continue with this inevitable experience.
51. Here is the promise of the future. Those who have been assembled by Master DK will return again—together.
52. We learn something important about the conditions of this return—that those who are to “return together” must belong to the “same spiritual generation”.
53. Chronological age has at least something to do belonging to the “same spiritual generation”. It is clear from these statements, that disciples incarnate in groups. This is also true for humanity in general. There is a rhythm to group reincarnation which is an occult factor and, therefore, largely unrecognized, but nevertheless effective.
54. It is also both interesting and amusing to understand DK’s personality on physical plane ages—He forgets them! So unimportant, relatively, is the physical body and so focussed is He on the consciousness.
55. Yet, when assessing the work that could be done, DK did, at one point, wish that His disciples were younger!
In the coming cycle of service, however, you will not have the association that you have had during this life with A.A.B. and F.B., who will then be working in the Ashrams of their own Masters, as will also F.C.D. and R.S.U.
56. DK seems to be speaking of a future reincarnational cycle.
57. These four disciples are members of the more advanced Ashrams of Master KH or M. DK seems to be telling others of the remaining chelas that they are in His Ashram and not in the Ashram of a Chohan.
Do not infer from the above statement that contact and mutual interplay in world service will not then be present; it will. The union of all the Ashrams under the spiritual Plan is complete and the interlocking relationships will be increasingly present.
58. The Tibetan defines the manner of relationship which can be expected. There will be contact and mutual interplay, but the close outer relationship between the Ashrams of the Chohans and DK’s Ashram will not be the same.
But neither of these four people will be working in my Ashram and for this I would have you prepare.
59. This would be the case, presumably, for work planned following the transition of AAB, but especially for the next incarnational cycle.
Remember nevertheless [Page 103] that personal karmas have been established and are based upon many unexpected relationships, and there is much personal karma in this group of over fifty people; this was necessarily so; otherwise little personal relationships would have been possible, which may present a difficult point for you to understand.
60. Another truth is being revealed. The personal karmas will have to be worked out.
61. It is also interesting that these karmas are “based upon many unexpected relationships”. If DK has said “unsuspected” the sentence would be easier to understand—perhaps He really mean “unsuspected”. Certainly, the people in his group of over fifty people do not realize the many ways in which they are all interrelated. The difficulty is that the word “unexpected” refers more to the future than the past.
62. We are being told of the value of “personal relationship” in forming an outer plane group representing the Master’s Ashram. The necessary outer cohesiveness depends, in part, on the personal relationships established. The bonds formed by spiritual purpose (He seems to be saying) would not be sufficient to hold such a group together.
I would like to arrest any tendency to consider one Ashram as superior to another. The forty-nine Ashrams which constitute the Hierarchy in this planetary period are some of them fully active; some are in process of formation, and some are, as yet, in a totally embryonic condition, awaiting the "focussing ability" of some initiate who is today preparing for the fifth initiation.
63. It is natural, given human nature, for some involved in the Ashram of a Chohan to take a superior position to those simply involved in the Ashram of one who is simply a Master—such is the lack of understanding.
64. We are told that eventually there will be forty-nine Ashrams within the Hierarchy.
65. There are, however, three different conditions with respect to Ashrams:
a. Some are fully active
b. Some are in process of formation
c. Some are in a totally embryonic stage.
66. DK says something quite interesting about the ones that are in a totally embryonic condition. They must await a Master. Those in preparation for the fifth initiation are not yet fully possessed of this “focussing ability”.
67. It is as if there are certain energy configurations which form part of the Divine Purpose and are destined to form part of the active Divine Plan, but they must be animated, focussed and empowered by those whose nature characterizes these energy configurations.
68. For instance, every Ashram operates according to a major and minor ray. The collection of seven major rays, each one of them expressing through each of seven subrays is a necessary part of Divine Purpose. But the Master Who can focus and empower a particular ray and sub-ray combination may not yet have been trained, or if in the process of training, may not have reached sufficient proficiency to focalize an Ashram.
Essentially and potentially all the Ashrams are equal, and their quality is not competitive;
69. DK is reading into the minds of some of His chelas. Their point of view is separative and actually, petty. The sense of competition characterizes only those focussed in the lower ego.
70. In essence, all ray and sub-ray combinations are needed for the fulfillment of Divine Purpose and Plan. This is easy to realize. Each is, ultimately, indispensable to the completed whole.
all of them differ as to their planned activity—an activity which is all part of a carefully formulated hierarchical activity. This you need most carefully to remember.
71. The magical number, in this case, is forty-nine, and all forty-nine are needed.
72. One wonders whether it must be centuries before all forty-nine will be active.
73. Further, there are always some rays which (in terms of racial ray cycles) are out of incarnation. How will the fact that the sixth ray will soon be out of incarnation affect the expression of the major sixth ray through seven sub-rays? Will there be inner work on the buddhic plane and on casual levels, even though few if any sixth ray souls will be in incarnation?
The devotion of a disciple to some particular Master is of no importance to that Master or to His ashramic group.
74. This must be strongly held in mind. The Masters are hampered by the disciple’s devotion more often than helped by it. Such devotion is so often the cause of outer frictions with the disciples who belong to other Ashrams.
It is not devotion or predilection or any personality choice which governs the formation of a Master's group. It is ancient relationships, the ability to demonstrate certain aspects of life to demanding humanity and a definite ray expression of quality which determine the hierarchical placement of aspirants in an Ashram.
75. This is a vital excerpt. Let us tabulate for clarity.
76. Membership in an Ashram is not predicated upon:
b. Predilection (i.e., taste)
c. Personality choice (i.e. a choice originality within the personality mind, emotions and brain)
77. Membership in an Ashram is predicated upon:
a. Ancient relationships
b. The ability to demonstrate certain aspect of life to demanding humanity
c. A definite ray expression of quality
78. Note that DK calls those who are placed in an Ashram, “aspirants”.
79. Note also that certain aspects of “life” have to be demonstrated that they meet the demands of humanity. The word “life” is important and suggests the influence of the Spirit aspect.
80. We see that the entire matter of ashramic affiliation is determined on the plane of soul. It relates to ray equipment and the development of the service capacity of the individual.
This will perhaps be a new thought to you and is responsible for the reason why A.A.B. has never emphasised concentration on some one of the known Masters.
81. The reasons for some of AAB’s orientations are now explained. She knew more, obviously, than she discussed.
She has always been aware that each central Ashram has associated with it six other Ashrams which are steadily and constantly being organised to meet planetary need.
82. Among these the second ray Ashram, since it is probably the first to externalize, is among the most organized.
It is important to examine the words
“subsidiary Ashram” and “affiliated Ashrams”. From the following excerpt,
we learn how many of these subsidiary Ashrams have presently been organized:
“The second ray, for instance, has five affiliated Ashrams and one of which only the nucleus exists, and all these are working under its inspiration and through the effect of the second ray central fire. All have at their centre a second ray disciple. The third ray has already two subsidiary Ashrams; the sixth has four, and so on. The first ray is the only one at this time with no subsidiary fully functioning Ashram, and this because the will aspect is as yet very little understood and few initiates can meet the requirements of the first ray initiation. (R&I 388)
84. It would seem that the second ray Ashram is almost fully organized. Only one subsidiary Ashram is not yet organized.
You will note that I did not say "human need," for the needs of the planet which the Hierarchy has to meet embrace more than those of the fourth kingdom in nature. I would have you ponder on these points.
85. It is ever important to decentralize the self-centered human perspective.
It would be of benefit to you also to consider the Masters' Ashrams as expressions of the highest type of constructively functioning groups.
86. The standard for group work is set.
There exists amongst its personnel a complete unity of purpose and an utter dedication (without any reservations, as far as the disciple involved is concerned) to the furthering of the immediate ashramic enterprise.
87. This is the type of dedication which we must learn to emulate.
88. We see that for real members of an Ashram, nothing is held back. It is in our reservations that we reveal ourselves as personality to ourselves as soul.
The [Page 104] position of the Master at the centre of the group has no relation to that of a teacher at the centre of a group of learners and devotees, such as we have learned to recognise in this Piscean Age. He is the centre simply because through the quality of His vibration, through karmic ancient relationship and through the invocative demand of disciples, initiates and some aspirants, He has gathered them together in order to further the ends of His ashramic enterprise;
89. This is important information for the clarification of the true nature of the Ashram. The Ashram is functioning far beyond the strictly cognitive level—the level on which most schools function.
90. The so-called Ashrams in the world are often as DK describes above—a teacher at the center and devotees on the periphery.
91. Why is the Master the center of an Ashram? Let us tabulate for clarity:
a. Because of the quality of His vibration
b. Through karmic ancient relationship
c. Through the invocative demand of disciples, initiates and some aspirants
92. It is interesting to see that an Ashram is not only formed based on the quality of the Master, but arises in response to invocative demand (especially among those who are karmically related to the Master—a demand which He, because of His quality, is equipped to fulfill).
He has not gathered them together in order to teach them or to prepare them for initiation as has hitherto been taught.
93. Again, the selfish and self-centered point of view. The Master’s purpose is the fulfillment of the Divine Plan through service to the world. He is interested in those who can help fulfill His plan, and thus, those who are motivated by the impelling need to serve—not the impelling desire to become initiated.
Aspirants and disciples prepare themselves for the processes of initiation by becoming initiated into the mysteries of divinity through discipline, meditation and service.
94. Each aspirant or disciple is responsible for his own meditation, service and discipline.
It was interesting to read in the
Buddha’s Last Sermon the following words:
“I have disciplined, in heaven and on earth, all those whom I could discipline, and I have set them in the stream.”
Yet, fundamentally, the discipline is the province of the disciple.
You need to bear in mind that a Master of an Ashram may, for instance, attract to Him other Masters of equal rank as His Own. I have five Masters working with me in my Ashram.
96. This is an interesting piece of information and suggests the extensiveness of DK’s Ashram. Are all these Masters on the second ray? Probably, they have ray or sub-ray qualities which help DK’s Ashram reach many varied types of individuals. The Ashram of Master DK has a certain diversity to it as it is responsible for educating those on a number of different rays.
It would be of value to you if you considered the factors which hold an Ashram together and which establish its unity. The major ones, and those which you can understand, are as follows:
97. We will be speaking of the factors contributing to the cohesiveness and unity of an Ashram.
1. The most important capacity of a Master of an Ashram is that He has earned the right to communicate directly with the Council at Shamballa and thus to ascertain at first hand the immediate evolutionary task which the Hierarchy is undertaking.
98. It may be that not all Masters can contact Shamballa directly, but apparently the head of an Ashram (if at least a Master) must be able to do so.
99. The Master is not dealing with mediated information (as we are). He understands (at least in relation to the hierarchical level) what the Lord of the World wills.
He is not called Master by the initiates in His Ashram; He is regarded as the Custodian of the Plan, and this is based on His ability to "face the greater Light which shines in Shamballa."
100. These statements curtain the usual devotional attitude.
101. The initiates within the Ashram realize that the Master can see what they cannot; this naturally inspires their complete respect and cooperation with the will of the Master.
It is the Plan which gives the keynote to the activities of any Ashram at any particular time, during any particular cycle.
102. The activities of the Ashram are not in the least personal. The personal preference of the Master has nothing to do with the processes and activities undertaken.
103. The Plan determines the keynote and the Master serves the Plan. This means that the Master is not only an authority, but is necessarily under a greater authority.
2. This unanimity of purpose produces a very close subjective relationship, and each member of the Ashram is occupied with making his fullest possible contribution to the task in hand.
104. A subjective relationship is a soul relationship, and the true soul is the triadal consciousness. The lower astral and mental bodies are no longer part of the Master’s equipment, and so our usual understanding of subjectivity does not apply.
Personalities do not enter in. You will remember how some years ago I told you that the personality vehicles are ever left outside the Ashram—speaking symbolically.
105. It’s a bit like taking off one’s dirty shoes before entering the household.
106. Thus, lower identifications are left outside the ‘door’ of the Ashram.
This means that the subtler bodies of the personality have perforce to follow the same rules as the physical body—they are left outside.
107. DK is explicit in this. Personal preferences and habitually entertained thoughts are not part of the currency used within the Ashram. Therefore, in relation to the Ashram, it is not what we feel or what we concretely think that matters; the Ashram is a place for the exercise of the higher mental and buddhic faculties, and to some extent the atmic, if the member of the Ashram is sufficiently advanced.
Remember also that [Page 105] the Ashrams exist upon the plane of buddhi or of the intuition.
108. This is, fore the most part, the case, except for a few Ashrams on the higher mental plane presided over by an initiate of the fourth degree.
The joint undertaking and the united adhering to the desired and arranged cyclic technique binds all members of the Ashram into one synthetic whole;
109. We see that all ashramic members follow rhythmic law and their will to do so cooperatively (and their success in doing so), contribute to the synthetic wholeness of the Ashram.
there is therefore no possible controversy or any emphasis upon individual ideas, because no personality vibratory quality can penetrate in the periphery or the aura of an Ashram.
110. These words are so definite. The personality cannot even penetrate the periphery of the Ashram. There is no argument in the Ashram because of the clarity of vision which there prevails.
111. It is true (we are told) that Masters sometimes have different points of view on how to solve certain problems, but such differences never degenerate into controversy.
112. It is as if all points of view within the Ashram are comprehended by all; each is seeing through all eyes. The Ashram is a group entity; there are no separate individuals within it.
3. The planning and the assignment of tasks connected with the enterprise in hand is carried forward through the medium of an ashramic, reflective meditation, initiated by the Custodian of the Plan.
113. These are important words to ponder: “ashramic, reflective meditation”. Under the influence of such meditation, it becomes perfectly clear what must be done and by whom. Further, these is no personality (in the usual sense) to resist the doing.
114. The meditation is not carried on by ‘individuals’, but by the ashramic consciousness as a whole. The members of an Ashram are mediating as one.
The Master of an Ashram does not say: "Do this" or "Do that."
115. If a Master does not say “Do this’ or “Do that” to the members of His own Ashram, how much less likely is He to do so with aspirants and disciples!
116. Masters do not operate in a dictatorial manner. The high level of consciousness of those who work with them, make this unnecessary. Further, for a Master to act dictatorially would be against spiritual and an infringement of the freedom of the soul of His chelas.
Together, in unison and in deep reflection the plans unfold, and each disciple and initiate sees occultly where he is needed and where—at any given moment—he must place his cooperative energy. Note my wording here.
117. Perhaps we can gather something of the subtlety of the process. United deep reflection yields clear occult vision. As the will of the meditating members is harnessed to the will of the Master which is harnessed to the Will of the Plan, there can be no question of non-commission.
118. The Ashram thus presents a picture of enlightened cooperation by those who are trained in spiritual willingness. The energy expressed by the member of an Ashram is always cooperative.
The members of an Ashram, however, do not sit down for a joint meditation.
119. They do not have to “sit down” for joint meditation because they are always engaged in joint meditation
One of the qualities, developed through ashramic contact, is the ability to live always within the field of intuitive perception—a field which has been created, or a sphere of energy which has been generated, by the united purpose, the combined planning and the concentrated energy of the Hierarchy.
120. The members of an Ashram share the same field of intuitive perception constantly; they are all focussed on the buddhic plane, wherein there is a mutually pervasive understanding; their consciousness is as one consciousness, wherever they may be additionally focussed on lower levels of perception.
121. It is interesting to read of how the intuitive field is generated:
a. By united purpose of the Hierarchy
b. By the combined planning of the Hierarchy
c. By the concentrated energy of the Hierarchy
122. We see we are being instructed in the nature of ashramic reflective meditation.
An analogy (but only an analogy, however) would be to regard this field of reflecting, reflective and reflected energies as resembling the brain of a human being; this brain reflects the impacts of telepathic activity, the sensory perceptions and the knowledges gained in the three worlds; reflection then sets in in relation to the mental processes which are synchronised with the brain, and then follows the impartation of these reflections to the outside world.
123. The field of energies in which the members of an Ashram live is
a. A field of reflecting energies
b. A field of reflective energies
c. A field of reflected energies
124. DK likens this threefold process to the function of the physical brain of the human being.
125. The member of the Ashram first reflects telepathic sensitivity, sensory perceptions and knowledges.
126. Upon these reflected impression he then reflects or thinks.
127. The process of reflecting upon that which is reflected produces reflections, which are then imparted to the world.
128. The major acts are the reflection of impressions (the impressions then become reflected impressions) and then the act of reflecting upon them. The words used here are somewhat interchangeable in different contexts; we just have to keep the idea clear.
The ashramic reflective meditation is an integral part of the constantly developing perception of the disciple-initiate, and it (in its turn) is a part of the whole hierarchical reflective meditation.
129. When we think of ashramic meditation, we must always think of this factor of reflectivity.
130. We note that the Tibetan calls the member of the Ashram the disciple-initiate; a true member of an Ashram is an initiate of some degree.
131. We are reminded that the Ashram is an integral part of the entire Hierarchy and that Hierarchy itself is pursuing a similar king of reflective meditation.
132. We can see that any member of an Ashram must be in a constant state of alertness, tuned-in to a level of registration which is deeply subjective. This is a king of dual consciousness which characterizes all true member of an Ashram.
This latter is based upon inspiration (in the occult sense) from Shamballa.
133. The Hierarchy’s reflective meditation is inspired from Shamballa.
The moment a disciple can share in this constant unremitting meditation or reflection without its interfering with his service and his other lines of thought, he becomes what is called "a disciple who shall no more go out."
134. This is a most important statement and sets an objective for all of us. We must be able to pursue our normal thought process and our service activities and at the same time share in a constant, unremitting ashramic meditation or reflection. This requires being tuned-in to the Ashram at all times.
135. To “go out” is for consciousness to descend into preoccupation with all manner of personality processes, forgetful of the ongoing process of reflection.
4. Another factor productive of group unity and synchronous precision in working is the complete freedom of the Ashram from any spirit of criticism.
136. A person for whom criticism is a constant attitude cannot be trusted to enter the Ashram. Those who stand upon the periphery are, of course, imperfect, but they must learn a positive harmlessness if they are to be permitted further penetration.
There is no tendency among its personnel to be critical and no interest whatsoever in the outer, personal lives of the members, should they be amongst those functioning in the three worlds.
137. No interest whatsoever in the personal lives of the other members of the Ashram. This sets the standard. The focus of the member of the Ashram is entirely other. Personality issues lie below the threshold of consciousness.
138. The term “outer” is used. “Outer” means ether “personal”, or there is an “outer” personality life and an “inner”. We know that on occasion, there must be a willingness to share in the psychological and thought processes of one’s fellow group members, as DK has advised us in other instructions.
Criticism, as seen among men, simply is a mode of emphasising the lower self and deflects the attitude to the material aspects of a person's life.
139. We have here an excellent definition of criticism. Usually when one criticizes, one thinks one is thinking, writing of another, but in fact, one is simply reinforcing one’s own lower personal self, one’s lower ego.
There is necessarily clear vision among the members of an Ashram; they know each other's capacities and limitations and they know, therefore, where they can complement each other and together create and present a perfect team in world service.
140. We are understanding the Ashram as the epitome of teamwork. The various member of the Ashram have a realistic vision of each other. The goal is effective group service and so they not only seek to complement each other but know how they can do so.
141. Let us question ourselves—with whom do we work in such a manner? If we find that we are working in this way, we are preparing for later ashramic participation.
5. One other factor I will mention among the many possible: The members of an Ashram are all in the process of demonstrating love and pure reason, and they are—at the same time—focussing themselves in the Will aspect of divinity.
142. It would appear that the intelligence aspect of the members of an Ashram is somewhat assumed.
143. An Ashram functioning largely under the second aspect of divinity of which love and pure reason are representative.
144. For the normal Ashram member, focus within the Divine Will represents future possibilities, and the attempt is constantly made.
This statement may mean little to you at present but it is fundamentally the factor which creates the higher antahkarana, uniting the Hierarchy and Shamballa. This makes the planetary purpose of so much importance.
145. There is a higher and lower antahkarana; we enter the Hierarchy via the antahkarana when we can align with the buddhic plane. Presumably, the higher antahkarana will relate the meditator to the atmic plane and the monadic plane.
146. Hierarchy can only formulate the Plan if it knows somewhat of the Purpose. The higher antahkarana makes this possible and it can only be built if the disciple is somewhat proficient in focussing within the Will.
These are the major factors which produce group unity; they have, as results, telepathic rapport and intuitive perception; but these are effects and not causes and are the product of the measure of the attained group unity.
147. We are understanding the importance of group unity. It is foundational. The foregoing should be carefully and repeatedly studied if we hope to develop those necessary ashramic states of consciousness—telepathic rapport and intuitive perception.
You can see, therefore, the scientific reason I had when I urged you in past years to have a group enterprise, for it is a major unifying factor, and the inner Ashram with which you are affiliated stands to you (at your particular point of development) as Shamballa stands to the Hierarchy—from the angle of dynamic inspiration.
148. An analogy is given. The inner Ashram is to an outer ashramic group (such as Master DK has been training) as Shamballa is to the H.
149. Spiritual group enterprises are unifying factors needed by all disciples who would work together in the manner described in the five points on group unity.
150. Do the groups with which we may be involved have group enterprises which promote group unity as DK has described it?
Had you done this (which you did not) the group would not have fallen apart—as it has done.
151. Here we have the clearest possible statement. Because there was no unifying group enterprise, the group fell apart!
Had you eliminated criticism, the essential unity would have been strengthened.
152. Criticism undermines group unity; let us never forget it.
One of the reasons I had for the complete frankness and so-called exposure of your individual weakness and limitations to the group as a whole was to train you in the light of pure perception which knows the reason [Page 107] why and sees with clarity the ends in view. Where true perception exists, criticism is automatically eliminated.
154. The Tibetan’s intended exposure of the faults of group members was for the purpose of training the group members in pure perception.
155. The astonishing statement is the following: “where true perception exists, criticism is automatically eliminated”. It is only because we do not see clearly that we criticize. On this we should ponder.
Modern groups (and groups form a large part of every field of thought and activity) are usually composed of people possessing some basic idea upon which they are all agreed and which they are trying to express through the medium of their clashing personalities and, frequently, in obedience to some leader or person of more powerful mentality than that of the majority, and in order to exploit and use the methods which they regard as essential to success. There is therefore little true unity, and often what there is is based on expediency or good manners.
156. This is a frank assessment of modern group interplay.
157. We can see that there is usually not much love. The factor of personal will is dominant.
158. The conditions for true unity (as described in the five points above) are entirely missing.
159. These modern group have no real esoteric basis.
160. A group unity based on expediency and good manners cannot possibly be the same as the group unity arising in an ashramic group which is inspired by a Master Who can face the Will of Shamballa, deeply subjective, meditative, non-critical, expressive of love and pure reason and focussed in the Divine Will
Everywhere, however, the newer type of groups are slowly being gathered together. Have you ever realised (I seek here to make you think and reason) that a group composed entirely of people upon the same ray, and who were also at exactly the same point in evolution, would be relatively futile and useless? Such a group would lack dynamic—the dynamic which comes into expression when many and different ray qualities meet and combine.
161. We are being told that a dynamic (the emergence of available energy) appears when “many and different ray qualities meet and combine”. This alerts us to the fact that we can consider our differences with others with whom we intend to cooperate as an opportunity for more effective work.
162. The need to adjust to and harmonize with those on other rays and who possess other perspective, evokes from us our best. We become resourceful. That which we are and that which we know is drawn forth into intelligent application. The differences evoke intelligent response.
When you speak of an Ashram being a first or a second ray Ashram—to mention only two out of the seven—it is essential that you bear in mind that though its members may have the same basic soul ray, they are apt to be found on one or other of the six subsidiary sub-rays;
163. Here we may be talking about the personality ray, or (if considering the larger Ashram) we could be talking about the subsidiary ray which all those in the subsidiary Ashram share.
164. A soul ray is a sub-ray of a monadic ray; as well the major monadic ray has its own sub-ray on the monadic level. A personality ray is a sub-ray of the soul ray; as well the major soul ray has its own sub-ray on the soul level.
165. We will not consider the monadic implications at this point.
When the phrase “basic soul ray” is
used, it points to the major or higher ray of the soul. The
following reference should be taken into consideration on this point:
“4. The soul rays dominate the personality and the three become again the one, as the dual ray of the soul and the blended ray of the personality vibrate to the measure of the highest of the soul rays—the ray of the soul's group, which is ever regarded as the true egoic ray.”
If there is a “true egoic ray” there must also we an egoic ray which is not the “true” on—this would be the sub-ray of the egoic ray.
167. If we approach from the perspective of soul focus, we will find, for instance, all members of the great second ray Ashram share the second ray as their soul ray—the “true”, highest, major or “basic” soul ray. In a subsidiary Ashram of the great second ray Ashram , however, all might equally share the third ray or the fourth, as well as the second. Further, those in such subsidiary Ashrams, all sharing two rays (the major ray of the soul and a minor soul ray) would be found on all the different personality rays.
there is also a constant shifting of people as they make true progress from a minor ray to a major ray
168. There is more to this than the change of personality rays. When the soul is focussed upon a ray of attribute, it may at some time it may shift onto a ray of aspect. This will usually occur (in the case of a shift to the first or second rays) more or less around the period of the first initiation—sometimes slightly preceding it and sometimes afterwards. The shift to the third ray may occur rather earlier, but will still necessitate that the individual be an intelligent or advanced human being.
or (for service reasons) on to a different sub-ray of their own ray; this is a point which is very apt to be forgotten.
169. DK is explaining much in these few words.
170. By “their own ray” DK may mean the soul ray or perhaps the monadic ray.
171. Two kinds of shifts are going on:
a. From a minor ray to a major ray—in the soul
b. From one sub-ray of the soul ray to another.
172. All this indicates that there is much flux within any major Ashram
It is wise to realise that an Ashram is composed of disciples and initiates of all degrees. It is this interplay of diverse elements that enriches an Ashram and tends inevitably to successful service in the three worlds.
173. We see the value of a diversity of ranks and rays within an Ashram. We must learn to value this diversity. A constant adaptability to all manner of energies and forces is required of each disciple within an Ashram. Successful adaptation promotes that diversity in unity which will characterize the New Age.
174. To find accord with only those who are similar requires little adaptation. The differences in qualities must be bridged through adaptation (and mutual appreciation), so that all ray types and sub-types may work in harmony.
I am anxious to see the group, with which I have been undertaking an occult experiment for the Hierarchy, hold together.
175. We see that the Tibetan has not given up hope.
When I say this, I refer not only to the few of you who are now active (and perhaps patting yourselves on the back for your steadfastness!),
176. DK doe not allow a trace of egotism to enter.
but also to the inactive members, to those likewise who of their own freewill dropped out, those whom perforce I myself had to drop, and those also [Page 108] who are functioning upon the other side of the veil.
177. The Master is inclusive in His consciousness. Once He has made the link to a chela, the magnetism holds. He wishes to see the project through to its conclusion.
I have asked A.A.B. to send each of you a complete list of all who were in the earlier groups as well as those who were or are in the reorganised group. The names will be sent to you without comment and without addresses.
178. To have addresses would encourage personal contact. It is not this kind of contact which the Master seeks to perpetuate.
I would ask you on one day each month—the day of the full moon—to sit down and mention each of these names of your co-disciples in the light, sending out light and love to one and all. This will strengthen the relation of you all to each other and it will also create an energy body—an etheric body—for the entire subjective group and will integrate them closely as time goes on, restoring those who broke away and strengthening those who unfortunately proved themselves to be weak.
179. The Master offers an occult technique to promote group cohesion. The method is simple. Sometimes it has been called “naming and loving”.
180. The suggested method can be used to promote group cohesion in all our group undertakings.
181. We note the implication of rebellion in “those who broke away”. There is a Martian component in the personalities of all, and, in fact, Mars, the planet of egoistic rebellion, rules the personality as a whole.
182. DK has analyzed the many reasons for failure and we should examine ourselves carefully in order to discover whether we may harbor seeds which would contribute to group failure in our own energy system and psyche. It would be better to root them out now, as the day will come when perhaps many of us will be tested as DK’s chelas were tested—in group formation under His supervision.
This entire problem of group integrity and personnel-synthesis (if I may coin such a phrase) is at this time presenting a major problem to the Hierarchy.
183. DK is speaking of how the personnel within any group endeavor may contribute to group integrity rather than frustrate it.
It is based, as you see, on the point in evolution which humanity has reached. There are many millions today—and this may surprise you—who have already achieved a definite measure of permanent personality integration. They are people in the fullest sense of the term although they may yet be lacking any contact with the soul or any desire for such contact.
184. DK is speaking of the true nature of personality integration—something not generally understood.
185. To be a true “person”, one must be an integrated personality.
186. “People” are not necessarily “souls” (at least they are not necessarily conscious of being souls).
187. Today’s world is full of people—those who have a definite measure of permanent personality integration.
This means that they are relatively dominant men and women in their own setting, environment or milieu; they therefore constitute a problem in this preparatory cyclic era because they refuse—usually quite unconsciously—to form part of any group; they seek ever the position of leader.
188. The process of personality integration, itself, must involve a good deal of the first ray—the ray of domination.
189. Such people are naturally inclined to reinforce that which has become integrated. They assert themselves as personalities at the expense of greater group possibilities.
This is true of spiritual aspirants just as much as it is true of workers and group leaders in any other phase of human thought and procedure.
190. The implication here is that there are some spiritual aspirants that are dominant personalities. If this is the case, how much contact with the soul do they have?
Therefore we ask: How can we create extra-ashramic groups out of aspirants and disciples who primarily value spiritual status, kudos or an elevated position? We cannot.
191. DK has included disciples in this question. Such disciples would clearly be on the Probationary Path and not accepted disciples.
All we can do is to train aspirants in recognised group requirements.
192. DK has written voluminously on such requirements. We must refresh ourselves concerning them, and, more importantly, apply them.
We must also point out to them the dangers of mental pride, detail to them their personality limitations and the difficulties of true spiritual leadership, and then plead with them to mind their own business where each other is concerned and ask them to serve the human race;
193. DK has listed the Hierarchy’s approach to aspirants who are limited by their own egoism.
194. It is clear that dominant personalities often criticize and interfere with the work of others. They must learn to sacrifice their criticism and interference.
195. As for the dangers of mental pride, they are particularly evident in a number of students of Theosophy, broadly considered.
this of course means, incidentally, serving the Hierarchy and thus [Page 109] demonstrate their ability to work within an Ashram.
196. The primary requirement is to serve humanity. The disciple who does this will, incidentally, need to serve the Hierarchy—whether consciously or unconsciously.
Disciples—in the earlier stages—are apt to be didactic; they like to express in words their profound understanding of occult truth and thereby, in reality, establish their superiority over non-esoteric students, and in so doing (again incidentally) antagonise those they otherwise could help.
197. How well He sees the situation! So much, so-called teaching, is nothing but personality emphasis in another form.
198. It is hard to outgrow the personality; familiarity with the teaching and the ability to speak about it, is no guarantee that egoistic personality limitations have been outgrown.
They like to show their unique familiarity with hierarchical principles but, as they are not yet living those principles, they hinder more than they can help; at the same time, through self-discovery, they learn much thereby.
199. The key, of course, is for us to “walk our talk”, and live the excellent principles with which we may have become familiar.
200. The egoistic disciple, of course, will provoke a reaction antagonistic to his pretensions, and through this reaction he will learn.
They believe that in expressing their knowledge of petty and unimportant
details anent the lives and methods of the Masters, a
201. In this last letter, we find DK being unusually frank.
202. His words are sobering. He never uses percentages lightly. When He states a percentage, it is done with exactitude.
203. Do any of us imagine that seventy percent of what we may say about the Masters may be petty, wrong or of no importance.
204. The excerpt above is a challenge to ensure that our spiritual values are correct and in alignment with world need.
I feel it necessary to emphasise the unimportance of their claims to information because the work of the Masters and Their freedom to serve humanity as They desire have been greatly hindered by these foolish thoughtforms and by the preconceived ideas of well-intentioned aspirants. The Masters very seldom resemble the theories, the pictures and the information which is so frequently circulated by the average aspirant. This whole business of occult gossip and of misinformation governs the majority of the many little occult groups.
205. When we think, write and speak of the Masters, we are asked to do so with as much accuracy as possible. We are told that much of what the average aspirant communicates on this subject is a hindrance to the Masters’ intentions. Do we know that we are not numbered among those who miscommunicate?
206. One can hardly say that Master DK is mincing words. In this, His last communication, He is being utterly clear and direct—thus, it would seem, clearing away much glamor.
Until groups are formed which consist of disciples and senior aspirants who possess self-ascertained knowledge and who are capable of correct interpretation of the occult facts, and who are also endowed with the rare group virtue of silence, we shall not have the desired externalisation of the Ashrams.
207. The Tibetan tells us what is necessary if the externalization of the Ashrams is to move forward. He states the requirements and they apply to us. Let us tabulate them for clarity:
a. Groups must consist of disciples and senior aspirants
b. Such individuals just possess self-ascertained knowledge
c. Such individuals must be capable of correct interpretation of the occult facts
d. Such individuals must be endowed with the rare group virtue of silence. Note that DK calls silence “group virtue”, which emphasizes its importance in all group work.
I would have you think on these matters and prepare yourselves for a better and sounder appreciation, plus a more adequate meeting of hierarchical requirements in your next incarnation.
208. This is advice to us as well as we look ahead to future possibilities.
209. It may be that some of those to whom DK was speaking have returned and perhaps have ‘re-read’ the requirements, now more able to apply them.
And now, my brothers and co-workers, I leave you to work, serve and study; by that last word, I mean reflect and think.
210. The usual trinity is meditation, study and service. To study is not merely to read. Reflection and thought are an indispensable accompaniment to the necessary reading.
I would commend to your consideration (because you cannot as yet think truly constructively, but only imaginatively) [Page 110] the place in this hierarchical planning, adjusting and aligning that my Ashram should take and of your part in it, as an individual and as a group, above all.
211. DK differentiates between constructive thinking and imaginative thinking. The latter must precede the former. Since we do not know the Ashram with intimacy, our thought cannot reflect its realities and thus be truly constructive. Imagination, however, when rightly motivated, may begin to approximate the reality, and so we are enjoined to think imaginatively of our individual and group roles in the Master’s Ashram.
212. He asks His chelas (and He asks us) to think in terms of the Ashram—His Ashram.
I ask your aid so that one of the newest Ashrams may play a good part in the group of Ashrams, gathered around that of the One Who was my Master, the Chohan K.H.
213. Here the Master attempts to evoke from us a greater sense of responsibility so that we may see the importance of our efforts. DK wants His Ashram (quite a new Ashram) to fulfill its role with other second ray Ashrams gathered around His Master, the Chohan KH. We do not know the inner workings of Master DK’s Ashram. Perhaps on inner levels it is fulfilling its part. On outer levels, however, much remains to be done by disciples like ourselves to ensure the Ashram’s outer success.
There has been much pressure on you this year; I have seen and noted it; the group—as a group—has done better this year than for some years past;
214. It is as if an increase in pressure ensures an increase in accomplishment.
215. A principle emerges: if we wish to succeed, we must keep the pressure on!
and I have seen a deepening of devotion and a strengthening of conviction. Failures, where they may be found, need not persist, for the group love can offset them all;
216. Another principle of importance: group love can offset the failure of the members of the group and, perhaps, of the group itself.
personality weaknesses, mistakes and faults are overlooked and forgotten in the urgency of human need;
217. This will be so if our sense of spiritual values are rightly adjusted.
they do not even penetrate into the Ashram. I would ask you to remember this, and with humility in your hearts, persistence in your efforts and love to all men, pass on your way.
218. It is very important that we remember this. The personality faults over which we may expend so much time in thought and self-recrimination, do not even penetrate into the Ashram. The Master may make Himself aware of such failures if He wishes, but usually we are left to solve these problems.
219. The advise given is so sound, that it should be a watch word for us all: “with humility in your hearts, persistence in your efforts and love to all men, pass on your way”.
Let love play its part in all your lives and all your inter-relations as it must and does in the Hierarchy;
220. The Spiritual Hierarchy is the Hierarchy of Love. “Let pain bring due reward of light and love”.
look upon the Ashram to which you are affiliated as a miniature Hierarchy and model your efforts upon what you have learned anent the Hierarchy;
221. Our first spiritual work must be in relation to our Ashram; this must be perfected before we can work in relation to the entire Spiritual Hierarchy.
count all things but loss unless they are productive along the line of service to humanity, and become increasingly factual in your attitude to all disciples and to the Hierarchy.
222. If what we do does not serve humanity it is simply wasted effort.
223. The second piece of advice is very interesting: we are asked to become increasingly factual in our attitude towards all disciples and to the Hierarchy. This would mean that we see all disciples and the Hierarchy free from the distortions of glamour and illusion. This will usually require a significant adjustment of our thoughts and imaginings.
The coming cycle is momentous in its offering of opportunity, and I would have you—again as individuals and as a group—measure up to this chance.
224. Does DK mean the cycle that lay immediately ahead of the disciples to whom He was writing, or the cycle of their next incarnation? Maybe both.
Fix your eyes on human need and your hand in mine (if I may speak thus to you in symbols) and go forward with me to greater influence and deeper usefulness.
225. As final words to the remaining members of the New Seed Group, these words are impressive, inspiring and heart-warming.
226. We are to fix our eye on human need.
227. We are to place our ‘hand’ in the ‘hand’ of the Master.
228. We are to move forward with Him to greater influence.
229. We are to move forward with Him into deeper usefulness.
230. Can one resist such a request?
The meditation given you in your last instruction had several objectives in view. It was a preliminary meditation to a wide scheme for a particular kind of developing meditation, greatly needed by disciples, prior to unfolding a unique kind of ashramic sensitivity.
231. DK is speaking of Meditation IV, so important and so frequently used by disciples to relate their individual and group life to the Hierarchy and to Shamballa.
232. Meditation IV prepares the way to the unfolding of “a unique kind of ashramic sensitivity”.
233. We all recognize the breadth of Meditation IV—extraordinary in scope.
It was intended, first of all, to give you (if you worked with faithfulness) a growing sense of planetary relationship, from the subjective angle, and above all, from the angle of "intelligent supervision"—a phrase which will mean more to you later.
234. How vast is our sense of “planetary relationship”?
235. “Intelligent supervision” is “intelligent super-vision”—a perspective from a point of view entirely above that of the personality.
A true grasp of the implications and intentions behind this meditation would develop in the disciple's consciousness a realisation of a living world of Intelligences, linked together from Sanat Kumara downwards until the chain of Hierarchy reaches the individual disciple, leading him to a later realisation that he too is but a link, and that there are those whom he also must reach and relate to the world of realities and awaken to their responsibilities.
236. Another meaning of “Intelligent supervision” is hinted: there are a ladder of supervising Intelligences (from Sanat Kumara downwards through Hierarchy until at last the individual disciple is reached). The meditation is useful in helping us understanding who these Intelligences are, how they are linked, and how we, as disciples may rightly relate to them.
237. We ourselves, as disciples, are ‘supervising intelligences’ to some.
In the training of all disciples, one of the goals is to make the world of phenomena recede into the background of consciousness whilst the world of meaning becomes more vital and real.
238. Should this become the case, there would be concern not only with what is happening but with the meaning of what is happening. There would be a preoccupation not so much with the event in itself as with the meaning and implications of event.
239. The World of Meaning is the world of perceived relations between contents of consciousness.
This world, in its turn, is the antechamber to the world of causes, where conscious relationship can be established with the Initiator.
240. We have the following sequence:
a. The world of phenomena, leads to
b. The world of meaning, which leads to
c. The world of causes, which leads to
d. The world of significance
241. It is clear that the Initiator—whether the Christ or Sanat Kumara—lives in the World of Causes.
The second purpose of the meditation was to bring to light the fact that the disciple (as an outpost of the Ashram as a functioning soul) must be oriented to humanity in a more definite manner;
242. The disciple is a functioning soul who is an “outpost of the Ashram”.
243. If the “Highest and the Lowest” are to meet, disciples in training must have an intelligent and effective impact upon humanity.
the purpose of such orientation is that the "life of the triangles may penetrate the area of the square and produce the inevitable consequence, the germinating of ideas and the flowering of the new civilisation and culture." So has one of the Masters expressed the purpose of certain phases of the ashramic work, particularly that connected with meditation.
244. As souls we are the triangles; as personalities we are the square. If the life of the triangles penetrates the area of the square, the ideas brought from the world of the triangles will germinate within the consciousness of the square and (as seeds) bring about “the flowering of the new civilization and culture”.
245. The work of the disciple is with ideas gathered from the World of Causes. When these ideas reach humanity and are rightly assimilated, they will bring about the needed changes. Ideas change the worlds.
246. It is in our meditative work that we can bring the triangles into the square.
Another Master has explained the purpose of the hierarchical intent as the "merging of the higher with the lower triangle and their fusion in the square."
247. This can be interpreted in more ways than one. If the higher triangle is the soul and the lower personality, then we would say that the soul-infused personality must find its place of expression within the square which represents both humanity and the physical plane, the world of normal experience.
248. The higher triangle could also be the triad and the soul, and the square could be the square of the personality life—both of the individual and humanity.
The Masters view the work of Their disciples from this symbolic angle.
249. As the Masters work within the worlds of significance and of causes, it is natural that they would see all concrete phenomena in terms of patterned relationships.
250. An entire life cycle is represented as a geometric symbol.
251. The disciples of the Master are charted in symbolic terms.
The disciple who reaps the benefit of this last suggested meditation becomes—through an enlargement of his consciousness and the greater scope of his vision—"a sower of the seed within the world of men"; he distributes ideas, living and potential, in the field of the world, and these he receives from two sources:
252. DK is informing us of the benefits of the successful us of Meditation IV.
253. The purpose of the use of this meditation it to become a sower in the field of the world of those seeds which are ideas.
254. Ideas can be so necessitous for the moment that they are destined for immediate unfoldment; ideas sown can also be potential—destined for a future unfoldment.
255. DK gives us two sources for the ideas which the sower sows
1. His own soul, as his intuition awakens.
256. One source of ideas of soul intuition. We remember that the buddhic plane is really the source of intuition, but the causal body receives these intuitions and passes them to the lighted mind of the meditating personality.
2. The Ashram, as he grasps more of its purposes and becomes accustomed to assimilating its teachings. This takes time.
257. Apparently a higher source of ideas is the Ashram itself, as ashramic purpose is grasped and ashramic teaching assimilated.
258. The sowing of the new ideas of is major importance in bringing about necessary changes in the consciousness of humanity.
Still another objective of this meditation was to bring the disciple to the point where his interest (evoked through the stages of recognition and consideration) would lead him to a realisation of the need for the evocation of the Will, the first faint indications of which I called that of "fixed determination." In the above statements you have the goals which I had in mind when assigning the meditation last year.
259. There were three principal stages in the assignment:
c. And the evocation of the Will through “fixed determination”
260. We see that it is characteristic of the way the Tibetan works that He assigns a meditation, gives time for its pondering and utilization and only later explains the purpose of the assigned meditation.
It is hard, I know, for the neophyte at any stage along the Path to grasp the necessity for engendering (to use an unusual word in this connection) a magnetised area of thought upon which the higher impressions can play, yet persistence in the daily recognition and consideration, accompanied by a fixed determination to bring the life and service into conformity with the revealing relations will [Page 143] (almost unexpectedly) produce great and transforming results.
261. The value of Meditation IV is its contribution to “engendering a magnetized area of thought upon which the higher impressions can play”. We remember the attitude of the member of the Ashram who seeks to reflect the higher impressions, reflect upon that which has been reflected, and to transmit his reflections to humanity.
262. The practice of daily recognition and consideration followed by “a fixed determination to bring the life and service into conformity with the revealing relations will…produce great and transforming results”. The life of the disciple, we see, will be changed by reflective meditation. The relations of the “supervising Intelligences” when revealed and realized through reflection, will produce the necessary transformations in consciousness.
The Masters waste not Their time or yours in assigning needless exercises;
263. If only the exercises would be followed, as, unfortunately, they were not to any great extent.
the disciple who faithfully and with a definitely unbroken rhythm follows his instructions, can expect to see effects of a surprising and lasting nature within himself, and consequently within his environment.
264. The key to attainment is faithfulness in the following of the prescribed meditations. They must be followed not only faithfully, but “with a definitely unbroken rhythm”. This is no mean achievement given the irregularity of life in the modern western world.
265. It is indicated that if effects occur within the individual they will surely appear within the individual’s environment. Transformation of the environment, as must be obvious, begins with the transformation of oneself.
It is not upon the results, however, that you are asked to focus, but simply upon the themes presented for your use and consideration.
266. Again, obviously, the results will take care of themselves if there is regular application to the prescribed themes.
In the earlier stages of your training the emphasis was laid upon the form side, upon the achieving of alignment (still most necessary),
267. At one point the Tibetan discovered that He had to interrupt the sequence of meditations He planned to assign in order to improve the quality of alignment of the individuals in His group. To do this, He assigned a Meditation on Alignment—Meditation III, given to the New Seed Group.
upon the sounding of the
268. Let us tabulate the nature of the type of meditations which preceded the more advanced meditations He is now discussing.
a. Emphasis upon the form side
b. Emphasis upon achieving alignment
Emphasis upon the sounding of the
The value of the
In the meditation which you should now be doing, alignment should be instantaneous and easy and the following of a set form unnecessary, because you start as a centre of focussed thought, as the ready recipient of awaited impression, as the trained analyser of ideas, and finally as a transmitter of that which has been received from the higher sources of inspiration.
270. The more advanced meditation under discussion—Meditation V—requires an easy, virtually instantaneous alignment and does not demand the following of a set form. The advanced meditator is practiced in the fundamentals and has become creative.
271. Let us tabulate the point from which the advanced meditator starts:
a. As a center of focussed thought.
b. As a ready recipient of awaited impression
c. As the trained analyzer of ideas
d. As a transmitter of that which has been received from the higher sources of inspiration.
272. The meditator is automatically ready to work upon the mental plane. Any preoccupation with the lower vehicles is already transcended.
273. The advanced meditator is working with a mind held steady in the light.
274. The capacities of this mind are both intuitive and analytical.
275. There will also be the capacity to clothe that which has been received in appropriate form and to transmit the thoughts.
This involves also the power to distinguish the sources from which the impression comes.
276. There are a number of choices, among which are the following
a. The petals of the causal body
b. The plane of higher mind in general
c. The abstract mind
d. The buddhic plane
e. The Ashram
f. The Master of the Ashram
g. The greater Ashram
h. The atmic plane
i. Even the monadic plane
277. Probably none of us is truly proficient in such distinctions
It is these aspects of yourself in action which will form the basis of the suggested meditation to be followed by all of you during the coming twelve months.
278. These are the four aspects listed above:
The basic intention of the meditation is to train you to be intelligently aware of what Patanjali calls "the raincloud of knowable things," of the intentions, purposes and ideas which, at any given period, motivate the hierarchical work and condition the quality of the inspiration which can be received from the Ashram to which you may be attached.
279. We see that the objectives of the meditation are very high.
280. We must register that hierarchical work is motivated by
281. Ashramic inspiration can be received by the meditator and that inspiration will be conditioned by certain intentions, purposes and ideas to be found within the “raincloud of knowable things”.
282. It seems clear that the task of the meditator is one of precipitation.
By "attached" I mean the sense of relationship and not devotion or affection. Attachment, in reality, is an expression of the freewill of the subject, choosing and recognising its relationships and adhering thereto.
283. DK clarifies the notion of “attachment” as that word is so easy to misunderstand. It is not an astral response. Rather, it is a willed, mental response, based upon choice, which in turn is based upon the recognition of spiritual relationships.
284. We are asked to adhere to the Ashram to which we are attached.
In the spiritual sense, the motivation will be loving responsibility; in the personality sense, it will be sentient emotion.
285. The motivation of the one who is attached to an Ashram is explained. The motivation is “loving responsibility”. Will this be felt in the personality soul “sentient emotion”? No. If the attachment originated in the astral body, it would be felt as sentient emotion, but that is not the place of its origin.
As an aid to your concentration and receptivity, I will give you twelve words which will be the theme for twelve months' work, and which could—as you gain the power to [Page 144] meditate, relate, receive and transmit—provide the seed thoughts for twelve years' work instead of twelve months.
286. Master DK is expansive in His thought, realizing the depth of meditation that is possible and also the fact that great ideas are assimilated only slowly.
287. Based upon all the foregoing, four tasks are required of us:
Words are living things, possessing form, soul and spirit or life;
288. As living thing, a word may vibrantly express an idea (considering an idea as a higher energy emanating from the realm of the spiritual triad.
this you should ever bear in mind as you use them to open the door to a month's realisation and inspiration, plus the consequent service.
289. In this form of meditation three things are pursued each month:
c. Consequent service
Here are twelve words. Use one each month in your daily meditation.
1. Recipient 2. Impression
3. Recognition 4. Relationship
5. Source 6. Ashram
7. Transmitter 8. Expression
9. Determination 10. Seed
11. Idea 12. Attachment
291. It may be that the words, arranged in this form, are paired purposefully.
292. Considered in sequence they offer the impression of an entire process or unit of work.
293. Attention may be focused on oneself as the Recipient of Impression. The nature of the Impression must come into Recognition, and when it does, subjective Relationship(s) will be revealed. The Impression comes from a certain Source, one of which is the Ashram. The Recipient has the responsibility to act then as a Transmitter, bringing that which he has received into Expression. This will require Fixed Determination. That which is expressed will act as a Seed within the area of Expression. Thereby Idea(s) in the Mind of God will germinate upon the Earth. To fulfill this sequence, one must recognize one’s correct Attachment to the Ashram which one serves and the nature of one’s Attachment to Humanity.
294. One can only imagine what twelve years of pondering might yield. Looking ahead the Tibetan did not want to leave His chelas without significant work to perform.
You will notice how the meditation now to be outlined is a natural sequence to the one which presumably you followed all last year.
295. This meditation contributes to the creative ability of the meditator, training him or her in the method of working as a triangle within the square—as an imparter of ideas to the realm of form.
STAGE ONE . . . Preliminary.
Pass rapidly through the steps of recognition, consideration and fixed determination. These, if correctly followed, will bring you to the point at which this new meditation starts.
296. The previous meditation, Meditation IV, is rapidly reviewed. Its phases have by now been synthesized within the meditator.
Then proceed as follows:
STAGE TWO . . . The Centre of Focussed Thought.
1. Polarise yourself consciously upon the mental plane, tuning out all lower vibrations and reactions.
297. The word “polarise” is equivalent to “focus”. The statement evokes the idea of “mental polarisation”. A polarisation is a ‘place’ of natural gravitation. It is a form of magnetic adherence which cannot be re-magnetized to another dimensional level. A focus may change, but if one is truly mentally polarized, the attention will not deviate from the ‘place’ of polarization.
298. The natural gravitation of soul consciousness is far more the mind than the astral or mental nature. To polarize on the mental plane is to find this natural gravitation of soul consciousness.
299. Note, we are not speaking of polarizing ourselves within the causal body. i.e., on the higher mental plane, but on the highest level of the lower mental plane, presumably with the area ruled by the mental unit as our focus.
2. Then orient yourself to the Spiritual Triad, through an act of the will and the imaginative use of the antahkarana.
300. This stage assumes that the process of building the antahkarana is familiar and can be used at will.
301. The orientation requires the performance of the states of:
302. The act of will entails the use of the state of Projection. The will, of course, also sustains the stages of Intention and Visualization.
3. Next, take your theme word under consideration and ponder deeply upon it for at least five minutes. Endeavour to extract its quality and life, thus lifting it and your thought to as high a plane as possible.
303. The antahkarana has been imaginatively built and activated by the act of Projection.
304. The pondering is occurring within the lighted field of the mind, as that field responds to the influence of the spiritual triad.
305. We remember that it is the soul-infused personality that ponders, and so the influence of the soul is also present in the act of pondering.
306. One is pondering not just as a personality but as a soul-infused personality.
307. As one ponder the word of the month (or year) one is looking far beyond the form of the word. One is looking for is quality (which relates it to the level of the soul), and the deep significance of the word (which relates it to the life aspect). We must be able to distinguish between quality and life.
308. When we lift our thought to as high a plane as possible, we may begin within the lighted field of the concrete mind, but we soon being to merge into the abstract mind and may hopefully touch the realm of buddhi, or on rarest occasions, atma.
309. To touch atma is a real feat, when we remember that a Master is polarised upon the atmic plane and that when the Buddha achieved Nirvana the atmic plane (known as the “nirvanic plane”) was the field of His focus—though monadic realization certainly was part of this experience.
4. Then sound the
311. We are speaking here of a silent moments during which wordless impression from the higher realms can be received.
STAGE THREE . . . The Recipient of Impression.
1. Assuming an attitude of the highest expectancy, you [Page 145] will now express in your own words the highest truth of the monthly word-theme that you have been able to reach.
312. To assume and maintain the “highest expectancy” is part of an act of penetration into our own “highest truth”. It preserves the alignment with that which is the cause of the highest impression we have been able to reach.
313. To maintain the highest expectancy also prevents us from relapsing into the normal state of mind.
314. As we cloth our “highest truth” in words, we maintain the alignment so that we do not lapse into ordinary verbal expressions.
2. You then relate that theme to the present world opportunity, thus universalising the concept, seeing its relationship to world affairs, its usefulness and spiritual value to humanity as a whole.
315. That which has been impressed and expressed in words is then related to the present world condition seen as opportunity. The concept is thus related to the planetary context, which in this case is called, “universalizing the concept”.
316. This act of relating is a practical service—applying higher impression to the service of the world and humanity.
3. Holding the mind in the light, you will then write down the first thought (no matter what it is) that enters into your waiting mind in connection with the theme of your meditation.
317. Some preparatory alignment may be needed as this step is entered.
318. One must work hard to clear the mind of all habitual thoughts and familiar word forms.
319. An initial act of repulsion is thus needed to deflect familiar responses, and then an act of immediate reception. Then, honesty will be required to write exactly what has been received.
The ability to do this will grow with practice, and will eventually evoke the intuition and thus fertilise your mind.
320. The section of the meditation, we see, is intended to contact the buddhic plane.
321. The working of buddhi is always surprising and cannot be planned. Planning takes place in the mind, and buddhi is ‘above’ the mind.
4. Again sound the
322. We can see that if the reception of the first word has worked as intended, that word will not have come from the mental plane.
323. DK states is clearly—successful work along this line will access planes higher than the lower mind—either the abstract mind or the buddhic/intuitional level, via the antahkarana. Note He does not reference the atmic plane.
324. DK tells us that there is an inevitability to the process if we follow the indicated stages faithfully.
325. We are told that we must work as a mind and not as an aspirant or from the angle of memory. An aspirant aspires and is thus engaging the emotional nature. Also, if one is working from the brain cons (unguided by higher aspects of the mind), the factor of memory will be engaged, and memory is of the past. Memory is contact with the old; intuition is contact with that which has not yet been received or formulated into words.
326. DK is telling us not to access the emotional vehicle or the usual personality consciousness focussed in the physical brain. We must work as minds (illumined minds) focusing above the emotions and unresponsive to normal brain activity.
STAGE FOUR . . . The Analyser of Ideas.
1. You now analyse or think over with clarity the work you have done, and the ideas now in your mind, seeing them in a true perspective in relation to the whole problem of the day.
327. We can refer to steps two and three of STAGE TWO to find the material with which to work at this point.
328. We now utilize the concrete mind (still lighted from above) to see the entire process and all that has been received with as much clarity as possible.
329. Again we are to think of the world situation—the “whole problem of the day”.
2. Then, choosing one of the ideas which your theme-word has evoked, you think about it, analyse it and relate it to life, getting all you can out of it.
330. Now, the process turns selective. We choose only one of the perhaps many ideas which may have come to us through the utilization of our word theme. We take it apart, put it back together and relate it life processes.
This evoked idea may and should vary from day to day but will always remain related to the monthly theme.
331. This allows us to maintain variety and still stay related to the theme of the month.
3. Then study the idea in connection with yourself, the disciple, active in service and the Master's work, but not in connection with the personality. This you will find an interesting distinction. Make the idea practical, enabling it to "qualify" you or enrich you.
332. The study of the chosen idea then takes on an individual focus but not a personal focus. We consider ourselves to be the disciple, which is different from considering ourselves to be the personality.
333. The disciple is ‘located’ midway between the personality and our identity as the soul.
334. In this step we are to gain benefit from the idea we have chosen and to feel enriched as a result of working with it mentally.
4. Again sound the
335. The sounding is an act of assimilation.
STAGE FIVE . . . The Transmitter of Ideas.
1. As the disciple, you have realised that a knowledge of truth and the reception of ideas lays on you the responsibility to be a transmitter to others. Ponder on this.
336. As a result of this meditation there may come to us the conviction of some new truth or the reinforcement of that which we have already recognized as truth. We may also have received ideas, which are not just recycled thoughts.
337. Something of value has come to us and now we must ponder on the responsibility of sharing or transmitting that which has come.
338. The idea of transmitting takes into consideration means of transmission other than normal speech or writing.
2. Now take the idea which the theme has engendered, or take the theme-word itself if no ideas have come to you, and in imagination formulate it in such a way that it can be presented to others, to your friends, to those you seek to help and to humanity—when opportunity offers.
339. We use the imagination to make the idea we have been pondering as potentially useful as possible. We can see ourselves working with the presentation of the idea.
Think the idea through mentally, emotionally, and practically, thus precipitating it outwards into the world of thought.
340. This is a very interesting act. It takes the idea into all three worlds of the personality. Thinking it through is working it through.
341. At this step we are engaged in an act of precipitation.
3. Then (using the creative imagination and seeing yourself as a responsible transmitter, doing the work of the Ashram) breathe out the idea as a formulated, living thoughtform into the great stream of mental substance which is ever playing upon the human consciousness.
342. Here the imagination, the breath and the thoughtform are allied for a united act of service.
343. We are to visualize the great stream of mental substance, thus bringing its reality nearer to our consciousness. Into this stream we are to breath our formulated, living idea.
344. We can also see our out-breathed thoughtform entering human consciousness.
345. We are engaged in an act of service and this act is facilitated by the imagination.
4. Sound the
346. The word of confirmation sealing the process.
Close the above meditation with a daily dedication of yourself to the service of humanity; renew your pledge to your Master and say the Mantram of Unification I gave you some years ago:
347. We are to do three things to close our work:
a. Dedicate ourselves anew to the service of humanity
b. Renew our pledge to our Master
c. Say the Mantram of Unification
The sons of men are one and I am one with them.
I seek to love, not hate;
I seek to serve and not exact due service;
I seek to heal, not hurt.
Let pain bring due reward of light and love.
Let the soul control the outer form, and life and all events,
And bring to light the love that underlies the happenings of the time.
Let vision come and insight.
Let the future stand revealed.
Let inner union demonstrate and outer cleavages be gone.
Let love prevail.
Let all men love.
348. We have analyzed this mantram in an earlier Commentary.
349. It is beautiful and powerful. The mantram suggests the triumph of the soul over all opposing forces. It contributes to the unification of humanity through the power of love.
I have given you this meditation in some detail, as I am anxious to have you comprehend what it is you will be doing. A shortened form of the meditation follows at the close of this general instruction.
350. Although the meditation may proceed with relative rapidity once it is well practiced, it will be slow going at first and we ensure that we are following the steps properly.
351. There is nothing very habitual about this meditation. A number of new techniques are introduced, so, to derive the most value from it, we must proceed with caution.
At the end of each month, go through the ideas you have jotted down in your daily work and from them pick three which seem to carry the most inspiration and which you judge could be a seed for useful distribution or transmission. At the close of the year send in your thirty-six seed thoughts.
352. Presumably these would be distributed to the other chelas.
353. Thirty-six is an important number. It is precisely the number of decanates in the zodiacal circle.
As you will all have been using the same theme-words, much help can be accorded to the entire group by each of you.
354. Different perspectives on the same word will be shared and the understanding of the meaning and the significance of the word expanded.
You will find this work most interesting. It is, in a way, a tiny reflection of the technique of the Hierarchy and the way the Masters work (though on a much higher turn of the spiral) in times of crisis, or when there is need for all the groups or Ashrams—as there is today—to unite in some endeavour, necessitated by the need of humanity or by some planetary emergency.
355. All workers are in need of higher impression and must appeal, scientifically, to the source of that impression.
356. The answer to present difficulties (on no matter what level) lies above. A method of reliable approach must be transformed into a way of familiar approach and utilized in service.
The Masters, starting Their work on one of the planes of the Spiritual Triad, instead of the mental plane as do Their disciples, concentrate on the "theme" under Their consideration, during the period of three Full Moons.
357. The Masters too are working with a theme, whether or not that theme is expressed in words.
358. We can understand why the higher interlude would be a perfect time for this kind of work.
They then meet in conclave and each makes His contribution to the joint problem, as also does the Christ and, at critical times, Members of the Council Chamber of Sanat Kumara.
359. We are dealing with a method of group sharing which offers the opportunity to create a completed perspective upon any issue needing solution.
360. It is fascinating to realize that each Master makes His contribution (after due reflection) as does the Christ.
361. At times, we are told, even the Members of the Council Chamber of Sanat Kumara make Their contribution. These august Beings include the intra-planetary Ray Lords and the Buddhas of Activity.
On the basis of the proposals, and after due analysis and discussion, the united decision is transmitted by impression to the initiates and disciples in the Ashrams, and from them to the world.
362. We see how carefully (and how reflectively) the Hierarchy arrives at its decisions. It is interesting and informative to realize that every Master has His say. All points of view are honored and eventually synthesized.
If you study the above statement you will see the importance of the meditation which I have outlined; it is to prepare you for closer work—along correct hierarchical lines—in the Ashrams and with the Master.
363. This meditation—Meditation V—prepares the disciples using it for future ashramic work. We are all engaged in a rehearsal process. If we master the present work, it prepares us well for future work more closely related to Hierarchy, at the time when we will be members of the Hierarchy.
364. Below we have the short form of what we have just considered. It needs not commentary, but is most useful in condensing and clarifying the meditation DK has just analyzed.
365. By studying the Short Form, a very clear thoughtform of the meditation should emerge.
366. We may find Meditation V demanding. Certainly there are many steps. But we can see that it is rooted in hierarchical procedure and this we should find inspiring.
367. As DK said, we would find the work “most interesting”. It is surely inspiring, creative and practical at once. Really, this is a meditation for a life-time.
I. Preliminary state of recognition, consideration and fixed determination.
II. The Centre of Focussed Thought:
3. Meditation on theme word.
4. OM. Pause.
III. The Recipient of Impression:
1. Statement of highest idea received.
2. Relation of theme to present world opportunity.
3. Write down first thought then received.
4. OM. Refocus on mental plane.
IV. The Analyser of Ideas:
1. Period of analytic thought.
2. Summarise conclusions practically.
3. Breathe out the idea into the world of thought.
V. The Transmitter of Ideas:
1. Dedication of yourself to service.
2. Pledge yourself to the Master.
3. Say the mantram: "The sons of men are one..."
VI. Intensive work at the time of the Full Moon along established lines.