Discipleship in the New Age, I
commentary by Michael D. Robbins

The need for telepathic sensitivity in every group, composed of disciples, is based upon three necessities; I would like you to understand this more clearly.

1. The cultivation of an inter-relation of a telepathic nature upon the mental plane is essential. This has always been an established fact or condition in the case of a Master and His disciple and between the senior disciples in any group of accepted disciples. The time has now come when this group quality must — for the sake of a needy world — be developed by disciples of lesser attainment in the group.

1.                  We understand that the development of telepathic sensitivity is not an option, but a need in every group of disciples which is to be associated with Hierarchy.

2.                  Such disciples are related to each other primarily on the plane of soul, but the plane of soul is (at this time) the higher mental plane. This is the kind of “mental telepathy” which is to be cultivated — higher mind to higher mind. Such higher telepathy will, of course, have its reflection in the normal form of mental telepathy — which includes ‘concrete’ mental content.

3.                  A familiar theme is enunciated: that which earlier was the prerogative of the Masters, initiates and senior disciples in groups of accepted disciples, must now become the prerogative of disciples of lesser attainment — all for the sake of a needy world.

4.                  The Tibetan is again letting us know that we (and all of Hierarchy) are in the midst of a “forcing process” with both its opportunities and attendant discomforts.

5.                  Telepathic sensitivity is of the utmost importance so that there may be unanimity among the group brothers — one luminous soul-infused mind. Within an Ashram, all participants must be impressed by how the Master “sees things”. No argument and divisive, divergent points of view are then possible though illuminating discussion and the contribution of each ashramic member are always possible.

2. This telepathic unfoldment will lead to a greater sensitivity to others. This is the secret of a Master's work and the factor which enables Him to work through His disciples, using them as outposts of His consciousness. To do this with exactitude, He must be able to know their condition (mental, psychical and physical) when He chooses so to know. He can thus discover whether they are available or not for any specific service, whether they can be safely used or not and whether their sensitivity is such and their interpretation of what they sense is of sufficient accuracy so that they will respond intelligently to the need. Have I not had to study all of you this way? Think this out and ponder upon the implications.

1.                  “Creation” is coalescing through the sensitivity of all parts to each other. Sensitivity it is which reduces isolation and leads to the re-amalgamation of the apparently separated parts.

2.                  The Tibetan speaks of the possibility of knowing another’s thoughts, feelings and physical condition — all through telepathic sensitivity. Such sensitivity, we see, is not limited to the mental realms. The condition of any vehicle or body can be ‘carried’ (“tele”) to a similar vehicle or body (“path”) in another. All aspects of a human being can communicate with similar such aspects in others, and be sensitively registered.

3.                  The very important phrase “outposts of His consciousness” is used. What does this really mean? An “outpost” can be considered a sensitive sensing device. Just as a human being uses instruments to enhance his states of awareness, so the Master can use His chela as a kind of sensing devise; He can, as it were, ‘see through His chelas eyes’.

4.                  Consciousness is a ‘permeable substance’; it can subtly enter and infuse a substance like unto itself. The Master’s consciousness can subtly enter the consciousness of His chela. By so doing, the Master ‘sees’ not only what the chela ‘sees’, but understands with profound intimacy the internal subjective condition of the chela.

5.                  It is clear that Master DK studied His chelas in this intimate, subjective way, and based His decisions on what He discovered. Perhaps the Master has, unobtrusively, discovered some of us in this way too. Do we think we might notice when such subjective study was occurring? Perhaps, perhaps not. Perhaps there are moments when we think we feel His presence. At such times, study may be occurring.

6.                  The intimate study occurs for three reasons: to determine availability, safety and sensitivity. Disciples are not always in a condition to be used; it is not always safe to use them; they will not always have sufficient sensitivity to guarantee intelligent response to what the Master may seek to impart. The Master takes few chances in this regard. He will not undertake a process which He knows is doomed to failure.

7.                  DK asks His chelas to ponder the implications of the kind of study to which He has subjected them. What (do we think) are those implications?

a.       Surely, that the Master knows them very well — certainly better than they know themselves.

b.      Trust in the Master is advisable, even indispensable. The accuracy of His internal perception and His vast experience ensure that the measures He proposes will be exactly co-measured to the condition He has discovered through intimate investigation. Yet, many of the disciples seemed to distrust (or, at least, resist) His advice and did not follow it.

c.       Knowing that such internal study has occurred is a strong invitation to “occult obedience”. It is a humbling experience to be known with utter intimacy. A type of wise acquiescence is required of the disciple and discipleship group in such cases.

8.                  I wonder if we have realized how much selflessness it takes to be truly telepathic. The little ego must be entirely out of the way if there is to be truly accurate registration of the condition of another human being. If the would-be sensitive is focussed on himself along with the object of sensitive registration, there will be a ‘conflict-of-interest’ in arena of perception.

3. This telepathic sensitivity will also lead to the new science of inter-communication which, in the New Age, will reach general use and comprehension. Of this condition, the radio is the outer physical symbol.

1.                  The great science of “inter-communication” is well on its way. It has flourished externally in a manner probably unforeseen by all except the most advanced seers.

2.                  The radio now seems primitive compared to that which the modern television and the Internet can do.

3.                  What is the value of this inter-communication?

a.       The rapid illumination of the mind of humanity.

b.      The end of that form of ignorance based upon lack of contact and perception.

c.       The ability to ‘be there’ and thus participate in the experiences of one and all. This will promote an identification with all of humanity and the planet.

d.      Thus, the breaking down of limited ego consciousness, and the coming of the realization that “I am humanity”; “I am the world”.

4.                  Humanity is on its way to a pan-human, soul-infused group mind. Significant advances towards this will be noted during the Aquarian Age, with its emphasis upon universality.

Certain questions now arise and it might be well to formulate the answers to some of them. It could be wisely asked if anyone has the right to work telepathically upon the mind of any person? The answer is that you are doing it all the time, consciously or unconsciously, and without skill or purpose or — if there is a purpose — it is usually a personality purpose. It is through telepathy that ideas have been disseminated in the world by the process of mentally impressing the mind of some disciple or sensitive person. It is then their task to find and direct the mind and activities of those individuals whose task is not only to be responsive to this impression but to bring it out into the consciousness of the world thinkers. Have you ever asked yourselves what are the aspects of the work, in connection with telepathy, which raise questions in your mind? Is it not distrust of personality intention or point of view and a questioning also as to your own sincerity or motives? Unless this work is carried forward selflessly and with complete freedom from personal prejudice and personal choices — political or religious — there can be no safe work along this line. That is why I emphasise to you the need of doing this work at the highest united point of meditation and with complete obedience to my decisions in the matter.

1.                  The Tibetan poses the dilemma of privacy and intrusion. Is telepathic sensitivity an intrusion into the mind of another? And, if so, is this intrusion justifiable?

2.                  Master DK’s answer to this concern is surprising; apparently we are working upon each other’s minds all the time and, usually, without skill or purpose. If purpose exists, it is usually selfish, personality purpose. Since, because of our very nature, we cannot help but influence others, we had best do it in the right manner.

3.                  The entire process of manifestation works through mental telepathy. Ideas or thoughts descend from ‘above’, inspired by higher spiritual sources. These ideas impress lesser minds, and the lesser minds impress still lesser minds. It is all one great hierarchy of impression and response to impression.

4.                  We, as disciples, have the task not only to be receptive to impression from the Masters and higher ‘impressive agencies’, but to find and impress other minds who are suitable for carrying out in some useful and practical manner that with which we have been impressed.

5.                  Since telepathy is such an inevitability the Tibetan asks his disciples to question themselves about their uneasiness when the subject of telepathy is raised.

6.                  DK tells his disciples that their concerns are based upon distrust and personality attitudes. Perhaps, knowing their own occasionally undesirable thoughts, they suspect that others may also have equally undesirable thought content. The disciples do not wish to be influenced by their fellow disciples; nor do they feel sufficiently purified to be deliberately influencing their fellow disciples. Clearly, an attitude of greater love and trust would resolve this inhibitory attitude.

7.                  DK informs His disciples that unless the telepathic work is to be carried forward “selflessly and with complete freedom from personal prejudice and personal choices — political or religious — there can be no safe work along this line”.

8.                  During such work, therefore, there is to be no attention at all on the little personal self. The concrete, judgmental mind is to be suspended, and no points of view are to be forced upon another. Those working thus are to render themselves open to the higher, selfless currents which represent the Divine Plan. We might say that this kind of work can only be well and safely accomplished by those who are “soul-infused”.

9.                  Deliberate telepathic work is not to be undertaken casually, but only from a high point

in meditation.

10.              The Tibetan’s call for complete obedience to His instructions and decisions should chasten all of us. We do not know so much that we can afford to intrude our own points of view in an occult experiment the full nature of which we do not understand. When one trusts a great Teacher, it makes sense, also, to trust His advice.

11.              Of course, we find ourselves in a rather different position than did the disciples whom Master DK chose to comprise His various experimental groups, yet there are many occasions when the Master’s advice is offered to all His readers. It is no suspension of our individual rights to attend very carefully to what He says and carry it out (if we can) as scrupulously as possible.

Another question could well be: What is the difference between this work which I am suggesting to you and the work of the Lodge of the Lords of Form?

None whatsoever, except in motive and the point from which you must endeavour to work. The Lords of Form work entirely on and from the lower levels of the mental plane and with the energy of knowledge. The love aspect of the soul itself is inactive and, therefore, from the angle and vision of the Great White Lodge, motives are wrong and the objectives are selfish ones. This is true both of individuals and groups. Forget not that these Lords of Form are souls of great age and unique blindness. But that later, in some far distant cycle, and when karma has worked upon them and the Great Law has exacted full payment for all wrong done, that they too will begin to develop the love aspect and to transmute their motives. You too must work from mental levels but knowledge and love must be called into play together, producing only those results which are harmoniously and intelligently in line with the Plan. Disciples are not permitted to call into play and functioning activity the Will aspect of the soul, unless they are initiates of the third degree. Prior to that, they seldom realise the distinction between the imposition of the will and the directed impression of ideas. There is too much desire (which is embryonic will) in their equipment for them to be trusted as yet with this higher aspect of mental activity. I would ask you to get clearly in your minds in connection [Page 65] with any telepathic work which these groups (working under me) should do, that it is the impression of ideas and not imposed direction which is the group ideal — a very different thing, my brother.

1.                  The Tibetan poses another question which may well have been in the minds of His students: “What is the difference between this work which I am suggesting to you and the work of the Lodge of the Lords of Form?” And again, He offers a surprising answer. There is no difference — except in the realm of motive and point of departure.

2.                  We learn of the great intelligence of the Lords of Form, but, in them, the love aspect is “inactive”. The Tibetan did not say it was missing, for in the distant future (after much balancing suffering) love will be accessed and utilized, and redemption will come.

3.                  The Lords of Form are concentrated on the concrete levels of the mental plane. In their particular case, the love of the soul does not infuse these levels as it should and must in the case of a disciple of the Great White Lodge. It is interesting to realize that, in the case of a “Dark Brother”, the lower mind has separated itself from soul influence forming a kind of “eighth sphere” — a happening which the Tibetan considers an unqualified disaster.

4.                  A selfish objective is one which fulfills the limited and limiting desire of the part rather than the good of the whole. The Brothers of Form (in an unusually descriptive phrase) are called “souls of great age and unique blindness”. They were highly developed even in the first solar system and were considered initiates of that system. They sought to perpetuate in this solar system the successes they achieved in the former system. The methods they chose were against the laws of this system, and especially against the Law of Love.

5.                  The term “unique blindness” is quite interesting. It suggests a very unusual form of blindness which is not simply the result of ordinary ignorance. It suggests what might be called ‘willful blindness’, a refusal to see that which is obvious to most self-conscious units of life in the second solar system. It is not that the Lords of Form could not see. Rather, they do not want to and do not will to. To see as see those of more loving heart, would compromise their single-minded intent to achieve power for themselves. They have justified their course of action thoroughly and choose to eject any perception which would compromise the self-centered ferocity of their chosen world-view.

6.                  The far-distant cycle which offers them redemption may well be a future solar system. It is impossible for students of our kind to know with certainty. The point to be grasped is that love will eventually enter their lives after the Great Law has been justly fulfilled, and their stupendous karmic debts have been repaid.

7.                  DK’s chelas are told that they also must work from mental levels, but the mind will be joined to love; in other words, the mind will become soul infused and will not engage in selfish purposings. Thoughts will be created which are intelligently harmonious in relation to the Divine Plan.

8.                  Master DK points to a very important restraint upon His disciples: they may not use the power of their will to impose direction upon others. Only initiates of the third degree are allowed to call the will into play. After that degree has been experienced, the entire personality has been flooded with love-wisdom, and the will can be wisely used. Even then, the will is not allowed to determine the direction of others. The Brother of Light is not allowed to compromise or violate the freewill of his fellow human beings.

9.                  The distinction which Master DK calls to our attention is that between the “imposition of the will” and the “directed impression of ideas”. He tells us that it is not easy for disciples to make the distinction.

10.              What, then, is the distinction? When will is imposed, direction is pre-determined. The faculty of choice is neutralized in the one upon whom the will is imposed. That individual is no longer self-determining. When, however, ideas are directed towards an individual, the ‘center of choice’ is never the target. The person toward whom ideas are directed is allowed to remain free. Directed ideas may be strongly present and readily available because they are directed, but directed ideas do not compel. Rather, they impel. There is an old saying about the “stars” which carries the same thought: “the stars impel, they do not compel”. It might be said, in this context, that the “stars” know the law.

11.              Desire is not will, though it is embryonic will. One who has not passed the third degree is still desire-driven, or, in any case, has too much of desire present to be trusted with what the Tibetan calls “this higher aspect of mental activity” — presumably, the power to wield the will aspect of the soul.

12.              Very simply, we are not allowed to force with our minds. Our task is to make rightly directed thought available to those who may need it, and through the luminosity of that thought, to clarify the way of those who are uncertain about the implications of various lines of possible action. We envision a positive issue to troubled circumstances, and we, thereby, help others see the possibility of that positive issue, but we do not force actions on any level. Otherwise, we rob another human being of the autonomy of his center. This is a form of spiritual ‘theft’ and is not permitted under the Good Law. All men must “return to God” willingly.

You might also ask: How can this collective impressing go on and yet leave a man free?

Because it will be kept clear of all directed will-force; all that workers and disciples in my groups will seek to do is to impress certain minds with the outlines or suggestions as to the Plan; these ideas will deal particularly with the concept that separation is a thing of the past and that unity is the goal of the immediate future; that hatred is retro-active and undesirable and that goodwill is the touchstone which will transform the world.

1.                  The Tibetan asks the question we have just been considering. How can there be strongly directed impression (even “collective” impression) which leaves free those who are impressed?

2.                  The answer is that all such impression will be “kept clear of all directed will-force”. The moment we think (when exercising mental telepathy), “you will do what I think”, we have violated the law.

3.                  We note that the Tibetan uses the word “suggestions”. He often tells us that a Master will never command but only suggest. It may be that seem that this would be truer of a second ray Master, but, according to DK, it is true of all. “God” must emerge in all units of life, and God is free.

4.                  Master DK shares with us the kind of suggestions which directed thought impression should carry — suggestions concerning the uselessness of separation, the retrogressiveness of hatred and the value of unity and goodwill. All of these suggestions relate to the nature of the Divine Plan. God-as-Sanat-Kumara is attempting to impress all within His sphere of influence with the nature of the Plan. We who are in the flow of that directed impression simply seek to pass the impression along at our own level of possible influence.

5.                  The more clearly we formulate thoughts which convey these understandings, the more readily will the mind of humanity be influenced positively.

6.                  When a mind is impressed by a disciple, initiate or Master of the Great White Lodge, what happens? A current of benevolently directed thought enters the mental field and there abides vividly and in strength. The one impressed sees more through the presence of that thought, and the direction of his thinking is potentially illumined. It is as if points of light had been implanted in the mental aura; these points act as beacons toward a more positive future, offering a wider range of choice to the one who (on his own) must decide — determining his own direction through his own choice.

How then can you keep your minds free from your own desires and from your own interpretations? By achieving that poised and positive negativity on the part of the two lower aspects of the personality — the astral body and the brain as well as the etheric brain; these determine the reactions of the lower centres, particularly of the solar plexus centre.

1.                  The Tibetan becomes very practical. If desire (especially personal desire) is an obstacle to rightly motivated telepathy in line with the Divine Plan, how does the chela remain free from such desire, and from his own mental interpretations and formulations which also obstruct the correct process?

2.                  A specific occult suggestion is offered: the chela is to achieve a “poised and positive negativity on the part of the two lower aspects of the personality”. There is something enigmatical about this phrase, for the Tibetan speaks of a “positive negativity”. It is clear that the focus of the disciple is to be ‘above’ the astral body and the etheric and physical brains. These three factors in the disciple’s makeup are not to assume a positive, impulsive position. With positive vigilance, the disciple is to ensure that they remain receptive (thus, negative), and do not interfere with the motive and direction of the telepathic process.

3.                  An interesting piece of occultism is offered for our consideration: the astral body and etheric and physical brains “determine the reactions of the lower centres, particularly of the solar plexus center”. In this type of mental telepathy, the solar plexus and the lower centers are not to be active — at least they are not to interfere with the direction of higher thought, though they may be eventually impressed as a result of that higher thought.

4.                  The kind of telepathic activity suggested by the Tibetan does not, therefore, involve the ‘irrational’ aspects of the energy system. When we reach the level of mind, we enter the realm of rationality.

The mind will then be left free to fulfil three functions:

1. That of soul contact; this will result in illumination and a working knowledge of the immediate aspects of the Plan.

2. That of thought formulation and thoughtform creation. Then a clear thoughtform can be constructed with definiteness, and it can be positively directed.

3. That of working on mental levels with your group brothers so that your thoughtform is a part of their thoughtform and you can, therefore, unitedly produce a living, embodied form which can be directed as I may determine.

1.                  Master DK outlines how the mind of the disciple is to be used in the telepathic process, and how that mind is to be related to the group of disciplic minds of which it forms a part.

2.                  The mind is to be receptive to the soul; this will produce illumination and a practical knowledge of the Plan. This receptivity is related to the second aspect of divinity.

3.                  The mind is also to be creatively active; clear, definite thoughtforms are to be built and positively directed (but by whom?). This type of creativity is related to the third aspect.

4.                  We note that the telepathic disciple is to be aware of the thoughtforms produced by his fellow disciples. He is to contribute to the unification of thoughtforms produced by himself and his brothers. The result of the amalgamation of such thoughtforms is the production of a “living, embodied form”.

5.                  Very interestingly, in this instance, it is the Tibetan Who assumes the role of directing the united form, and that direction proceeds according to His determination.

6.                  The chelas, therefore, are working principally with the second and third aspects of divinity. The Master assumes responsibility for the application of the first aspect.

7.                  How can a disciple facilitate the blending of his thoughtform with the thoughtforms created by his fellow disciples? Perhaps, by offering up his thought to the group pool of lighted thought, and ‘seeing’ it merge harmoniously with similar thoughts produced by his brothers.

8.                  We note that the unified form produced must be both “living” and “embodied”. Simply, it must be animated by the soul and infused by the soul. The thoughtforms must ‘live with love’. Then they will be truly constructive, for love is the great constructive force. One can hardly offer up separative thoughtforms to the Master for His use!

9.                  We see that correct procedure in this telepathic process requires that the lower man be ‘out of the way’ and that the mind be infused by the ‘higher man’ — the soul/Solar Angel, as that may be contacted in meditation.

10.              Sensitivity, creativity, clarity, definiteness, humility, and the suspension of the directing will — all these are needed if the telepathic process is to proceed correctly. To these qualities must be added that of love.

11.              We learn here that the Master knows best how to direct that which has been created by His chelas. Here is where humility enters the picture. Constructive thought energy is made available to the Master for His wise use.

Another question might here arise: Are there any specific and brief rules which should be obeyed?

The following might be given, but I would remind you that it is what you are that counts in this work more powerfully than anything else. The controlling factor is harmlessness in thought and word; the practice of this, with proper observation, will greatly help all of you. Next comes a refusal to think unkindly or with criticism; [Page 66] this is essential in connection with those whose minds you seek to impress. Silence, complete and unbroken as to what you are doing, is also a vital factor; the utterance of words in connection with this most subtle and confidential work (or even discussion of the work with a fellow disciple) can shatter the delicate thoughtform which you are attempting to build. It can render the work of weeks abortive. A balanced attitude in relation to those in power throughout the world must also be cultivated; they need above all else the inspiration which can be brought to them from the Hierarchy.

1.                  The Tibetan becomes increasingly practical as He proceeds to answer the questions which might arise in the minds of those He instructs.

2.                  Each of us should take to heart the following: “I would remind you that it is what you are [ital. MDR] that counts in this work more powerfully than anything else”. It is not action so much as quality that counts. In a way, ‘quality is action’. Master DK is hoping that those who participate in this work will be persons of quality. This means that they will be soul-infused, since the soul is the “quality of life”.

3.                  The great factor of “harmlessness” is accentuated as the “controlling factor”. It is not always possible to be constructively helpful, but at least one can attempt carefully to do no harm. We note that we are dealing not only with harmlessness of “word” but of “thought” — a more subtle and more foundational matter.

4.                  The right to impress another mind exists only within the current of love. Unkind, critical thoughts are easily summoned, but they are not allowed, especially in relation to the mind of the one who is to be impressed. It is easy to be in violation of this rule and much vigilance is required, as thought is both swift and conditioned by habit.

5.                  What happens when we think unkindly and critically of someone? We produce subjective inharmony and barriers. We are no longer ‘on their wave-length’; we occultly ‘rupture’ the lines of communication. We can understand and benevolently influence others because we are like them — i.e., ‘kindred souls’. One can not be kin to those to whom one is un-kind. Our internal criticism causes an almost unconscious defensive reaction in the one criticized. Such a one begins to protect himself/herself from the critical agent. Thus, a barrier is created and the thought directed for impression does not get through. Probably, it is better that it does not, as it could carry the poison of criticism. Without the right use of loving-understanding, there is no way to reach another telepathically

6.                  DK shares His knowledge of occult law. Silence has its protective purpose; it guards the subtle work undertaken. This work proceeds in the realm of thought, in comparison to which the realm of speech is crude. The carefully constructed thoughtforms are delicate, fragile. They must be respected as such, and, so, much caution and restraint are needed. The occultist is a refined individual, well aware of the fragility of inner structures.

7.                  The minds of leaders are obviously among the minds to be influenced. No fanatical, unbalanced approach will serve. Disciples who are seeking to direct and impress thought are agents of hierarchical inspiration, which the leaders of the world badly need. The telepathic communicator must think of himself as an ‘agent for inspiration’, rather than one who forces issues on the inner planes. Forcing (which pertains to the realm of Mars, Pluto and Vulcan) is of less value in this process (given the average disciple’s incomplete stage of development) than the offering of light through the planets of illumination (Mercury and Venus) and the planet of loving-understanding (Jupiter).

8.                  One could spend at least a month on this paragraph. The instructions are simple but important in the extreme. Much retraining of the readily critical mind is required.

I would ask you, therefore, to practise purging the content of your minds of all critical and unkind thoughts so that you can achieve an attitude of divine indifference to the ephemeral and fleeting personalities and to the chaos everywhere to be seen and so endeavour to tune in on the attitude of the Hierarchy. This involves the emphasis of the consciousness-aspect and the careful observation of all that goes on beneath the surface — awakening, arousing and stimulating to a pronounced mental activity, the hitherto unconscious masses. The events which are happening in every country are bringing this about with much rapidity; humanity is coming alive and its consciousness is awakening to the subjective values. The Hierarchy is sore beset to meet humanity's emerging need of guidance. The sensitivity of the human race (as the result of economic insufficiency, of war, anxiety and pain) is becoming so acute that we who work on the inner side must hasten to impress sensitive, awakening psychics with the right impression. Hence our effort to create these groups, and to use people like yourselves who are (theoretically) harmless but actually full of prejudice and hasty judgments. We have to use the material which lies to hand and are greatly handicapped at all times.

1.                  The Master asks for a drastic disciplining — a purging, an elimination of the kind that must occur (generally) under the influence of Scorpio and Pluto.

2.                  As many of those in His group were first degree initiates preparing (in this or in immediately future lives) for the second initiation (ruled by Scorpio, and thus influenced by eliminative Pluto) the Master’s request for a kind, uncritical attitude can be understood as necessary not only for group requirements but for the spiritual progress possible to them at their individual stage of development.

3.                  As student-occultists we must become convinced of the tremendous power of thought. Through the nature and quality of our thoughts we have an unsuspected capacity to help (or hurt) others.

4.                  The usual stimulants to criticism are considered — namely the behavior of personalities and the “chaos everywhere to be seen”. But the Hierarchy has a very different attitude towards such things, rightly judging personalities and conditions as “fleeting and ephemeral”. This attitude promotes “divine indifference”, for personalities and conditions are seen as of no great moment. One can more easily let such things “be” if they are understood as relatively inconsequential.

5.                  So we see that a spiritually adjusted sense of values contributes to the development of a kind and uncritical attitude of mind based on divine indifference.

6.                  These chelas in training are either approaching Master DK’s Ashram or can be considered as incorporated into it, though standing, relatively, on the its periphery. Therefore it is suitable for them to develop the “attitude of Hierarchy”.

7.                  Master DK is asking for a specific type of focussing — on the “consciousness aspect” and not on evanescent phenomena. The chelas He is addressing are to become “Trained Observers”. Thus we see that they are to develop capacity both as “Telepathic Communicators” and as “Trained Observers”. We recognize in these two titles the first two Seed Groups among the ten.

8.                  The developing occultist can have no superficial mental attitude. All members of Hierarchy are, fundamentally, esoteric psychologists and must see beneath the phantasmagoria of life.

9.                  DK points the fact that humanity is rapidly (very rapidly) awakening to the subjective values. It is both interesting and compelling that Hierarchy is “sore beset” to meet humanity’s need for guidance. Indeed it is a need, as will be revealed to those who, closely observing human trends, see humanity’s tendency towards ‘misguidance’.

10.              Master DK speaks of the acute sensitivity of the human race, due to many distressing factors. Reading between the lines, one can infer that such sensitivity could be an open door to wrong direction as well as to more wholesome types of impression. It would seem that humanity will be impressed, inevitably, and it is up to the Hierarchy to do all it can to ensure that the impression is a sound one. Hence the need to train disciples (such as those here addressed) in the methods of the constructive direction of idea and thought for purposes of impressing the mind of humanity.

11.              Many psychics (and by that term, we may mean astrally sensitive people) are today receiving many erroneous impressions. They are tuning into the astral plane and accepting all they receive as reality. This is a dangerous and misleading situation. If they were better trained, they would exercise more discrimination, and the likelihood of misguiding error would be greatly reduced. Modern disciples who, increasingly, are achieving mental polarization, have a role to play in this training.

12.              DK offers some humbling thoughts: those He is forced to work with are not entirely suitable. In fact, they are not really harmless, but are filled with prejudices and hasty judgments. Human minds are not to be impressed by such negative qualities, and would not be, were harmlessness a fact in the consciousness of those who impress others (both consciously and unconsciously).

13.              Disciples are simply “material” and, often, material which handicaps the intentions of the greater beings who would use it. Let us seek to present as few handicaps to the Masters as we possibly can. Let us seek to be “material” suitable to Their Plans and Purposes.

After you have worked consciously at the purification of the mind and after you have attempted to free yourselves from prejudice, from preconceived ideas and hasty judgments and determinations (based upon your own background, tradition, social and racial status), you will then brood consciously on the process of thoughtform making; you will remember that — for group purposes and for simplicity — the following three stages are of importance:

1.                  First comes purification of the mind. This is a detaching and eliminative process.

2.                  Prejudice is a type of habitual thought which is incognizant of presented reality. Preconceived ideas are prejudices.

3.                  Hasty judgments also prevent the clear-seeing of the truth, for they fail to draw correct conclusions.

4.                  Judgments and determinations are fixed thoughtforms which are based upon a limited, personal point of view and are, therefore, inaccurate.

5.                  All these mental conditions are so much clutter and obstruction and would taint the ‘stream of impressive energy’ with negativity. Over and over again we see why purification must precede real occult work and that the purification must address increasingly subtle layers within the individual.

6.                  After purification has been effected, practical knowledge of the “process of thoughtform making” must be developed. There is a skill to be developed and it will not be developed without reflection.

1. The stage of pondering over the idea which is to be impressed upon the mind of some individual. This pondering and carefully directed thinking produces construction; it is a creative activity and is the first real stage in our work. I do not want you to endeavour to build thoughtforms. I want you to think clearly along lines which I may indicate. Then the desired thoughtform will automatically take shape and all of you will have contributed something to it.

1.                  The magical process and the telepathic process have points in common, for a white magician begins very much as DK is here instructing those who are to be engaged in the process of telepathic impression.

2.                  The work is definitely to impress the mind of an individual or individuals but not compel the will. DK tells how preparation may be made.

3.                  Firstly, the idea to be impressed is to be pondered by the agent of impression. What is the value of this pondering? Pondering is, essentially, a constructive process. The second ray is the Ray of Cohesion, an attractive, building ray, and “pondering” is a process directly related to the second ray. Through the focus generated through the ‘staying with’ of pondering, the intuition is invoked. The plane of intuition is the plane of “pure reason”; in the state of pure reason, ideas cohere with faithfulness to their archetypes.

4.                  Pondering, thus, enriches the idea being pondered and infuses the idea with the increasing reality and truth characteristic of the buddhic plane.

5.                  To simply build thoughtforms (without due reference to archetypal pattern) is to enter prematurely into thought manipulation. The chela may feel an eagerness to build, but such a probably unenlightened eagerness could prevent success.

6.                  Rather, if the chela engages in clear thinking, the “desired thoughtform will automatically take shape”. This thoughtform appears to be a group-generated thoughtform, to which every thinker in the group makes his or her contribution.

7.                  Rather than engaging in immediate thought-manipulation, we see instead a process of ‘allowing’ a thoughtform to ‘self-originate’, which, according to law, it will necessarily do if there is clear thinking along lines indicated by the Master. It is as if clear thinking allows for the entry of a reliable structuring force which works upon thought. The utilization of this procedure points to the principle that there is much to do along the second ray line before the third ray and, later, the first can be engaged.

2. When the thoughtform is thus built in your mind, there will follow a period wherein it comes alive. It slowly becomes the living embodiment of the desired idea — vibrant, active and ready for service.

1.                  The next phase involves the vitalization of the constructed thoughtform. This phase in the preparation for telepathic work corresponds well to the stage in the magical-constructive process of animating a thoughtform with emotional quality.

2.                  We note that that, again, the one constructing the thoughtform is apparently not the animator of the thoughtform. Just as in phase one there is no deliberate attempt to build thoughtforms, so in this stage, there is no attempt to animate them. The accomplished white magician, however, might proceed with more direct, manipulative power.

3.                  The process of rendering the thoughtform “the living embodiment of the desired idea” seems to take place automatically — presumably if correct focus and purpose are sustained.

3. When this stage is reached, you can then — as a group — proceed with the stage of direction. Having carefully in mind the person to be impressed and the fact of your group as the impressing agency (thus providing the two poles between which interplay is desired), you will try to see the living embodied idea, playing back and forth between the two poles. You will send it out on the wings of love, impelled by the wise desire to serve and in obedience to my directions. Time and again, it may return to you for revivifying and enrichment before its task is satisfactorily accomplished.

1.                  Careful attention to this paragraph will reveal it to be a noteworthy elucidation of an occult technique of telepathic transfer.

2.                  Earlier, we found the Master taking the role of the one who directed the thought-content provided by the group. Here, at least part of the responsibility for thought-direction is left to the chelas.

3.                  In this process, two poles are to be clearly visualized — the person (or, presumably, group) to be impressed, and the group which acts as the “impressing agency”.

4.                  The process is a somewhat Geminian/Mercurian one, as an interplay between these two poles is to be set up.

5.                  The art of visualization enters. The impressing agent (the disciple seeking to impress the idea or thought) visualizes “the living embodied idea playing back and forth between the two poles”. The well-constructed idea (which has taken shape as a result of clear thinking) is to be seen as vibrantly alive and oscillating between the ‘sender’ and the one who is to ‘receive’ — whether consciously, or more likely, unconsciously.

6.                  The mode of sending is specific. The idea or thought is to be sent forth “on the wings of love” (this is indispensable). The sender is also to be animated by “the wise desire to serve”, and the Master’s instructions are to be obediently followed.

7.                  What could be more explicit than these simple directions!

8.                  A further important phase of the process of sending is indicated, for the sent thoughtform will not necessarily fulfill its task immediately. The thoughtform will likely need constant revivification and enrichment. Each time the thoughtform seems to ‘return’ to the sender, there is presented an opportunity to revivify and enrich it. We might suppose that when the thoughtform contains a certain saturation of quality and vibrancy it will complete its task — unless there is tremendous resistance in the aura of the one who is (or ones who are) to be impressed.

The externalised groups of disciples are all of them intended to be expressions of a type of group relation which will be better known and understood when the world has entered into the next cycle and era of peace. Certain types of force are, as you know, to be later utilised by the groups for specific group ends and for world service. The motive for all such service must not be forgotten by you, as you study and work in a Master's group. The objective is not your individual assistance and unfoldment but your training in certain group alignments and activities which will enable these groups of disciples to work in a definite and specific manner. The fact, however, that one group will work with one type of force and another group of disciples will employ a different kind must not in any sense be deemed to indicate separate activity or separative interests. All [Page 68] will be working towards one objective or goal and all will work with the same divine energy, differentiated into varying forces for the purposes of service in one department of life or another. I would ask you to ponder deeply upon the various aspects of the outlined plan or system of group work which I have brought to you, for it is a tentative endeavour to externalise upon earth, certain phases of hierarchical endeavour.

1.                  The groups which the Tibetan organized were pioneering groups. They were to experiment with the utilization of certain types of subtle energy which would later be more common.

2.                  On a number of occasions, Master DK finds it necessary to remind His disciples that the work they are undertaking is not for their own, individual assistance, but for wider objectives. Once a certain measure of decentralization has taken hold in the consciousness of the disciple, there would be no further need for reminders of this kind.

3.                  In this type of work, differentiated forces were to be used and transmitted by the various groups. The Tibetan stresses the idea that all groups are working with essentially the “same divine energy”, despite the apparent differences.

4.                  Differentiation is one thing; separation another. DK seeks to eliminate any possibility of separative thinking in His chelas. The work is one; the energies, though differentiated, are one.

5.                  The requirement is to see “unity in diversity”. The Master is adept at such perception and chelas must learn to be so.

6.                  Again we learn that the work assigned by DK is part of a tentative effort to externalize an aspect of His Ashram. Such an externalization process proceeds, however, by slow and graded steps, each of which must be accomplished with some degree of success before the next one can be attempted.

7.                  Each of us is engaged in a certain types of spiritual activity. Our challenge to see the organic relation between ‘our’ type of spiritual activity and the type of equally spiritual activity pursued by others. This would lead to that sense of synthesis which is so important a quality in those who can participate successfully in the newer types of esoteric groups.

The energy used in the telepathic work is the "chitta" (as the Hindus call it) or the mind-stuff which underlies and is the very substance of manifestation itself. God, the planetary Life or Logos, however, works with the higher correspondence of this mind-stuff and the forces of the mental plane are the reflection or rather the densification of this higher mental substance. These forces, this mind-stuff, is constantly in flux and in motion. This produces that thoughtform-making activity of the mental world which is set in motion by minds — working either individually or in group formation. In true telepathic work (carried forward without error and correctly and from a poised point of action) the currents of this mind-stuff are set in motion between certain points by the will and the carefully expressed and formulated idea in the mind of the thinker. A certain portion of this mind-stuff (already in motion) is built into form and then travels along the current, as set up between the two points. The telepathic worker, such as, for instance, myself, works from the angle of the mind of the transmitter and that of the recipient, establishing first of all a current of rapport (which you sometimes call "sensing the Tibetan's vibration"); along that current, I send the impression, the idea or the thoughtform which I seek to see impinging first of all upon your minds and then — if you are capable of such alignment — upon your brains. This process can be either rapid or slow. Where the alignment is good, there can be an almost immediate response to my thought; where it is not good, it may take days and even weeks for the impression to be finally realised and consciously registered on the disciple's mind and brain.

1.                  More fascinating technicalities concerning the process of thought-transference are conveyed.

2.                  The “chitta” or “mind-stuff” is the substance of the lower mental plane, the substance of thought.

3.                  When thinking of the higher correspondence to man’s “mind-stuff”, one can think of the substance-energy of the atmic plane (which is the third systemic plane of the cosmic physical plane), or one can think even more deeply of the concrete levels of the cosmic mental plane. Since the Planetary Logos has a causal body upon the higher levels of the cosmic mental plane, He naturally is able to engage in thought processes which involve the concrete levels of that cosmic plane. The correspondence between the levels of concrete mind on the systemic mental plane and those same levels on the cosmic mental plane is exact.

4.                  The chitta, we learn, is set into motion by the will, and by “carefully expressed and formulated ideas[s] in the mind of the thinker”. With respect to the chitta, there are the attractive, manipulative forces with organize thoughtforms; these forces pertain to the second and third rays. The will and the energy of the first ray hold the thoughtforms in coherence and also propel them through mental ‘space’.

5.                  The volatility of the chitta is worth noting. It is in constant motion, which says something about the devic and elemental lives involved. We can imagine the chitta as ultra responsive to a number of forces — will, other thoughts, desires, and also, perhaps, intuitions and the general influences of the spiritual triad.

6.                  Again the Geminian process is indicated, for “two points” are to be considered, and between these two points currents of mind-stuff are set in motion in the manner suggested.

7.                  Organized mind-stuff (a thoughtform, for instance) travels along the current set up between the two points. As described in the paragraph above, such a thoughtform will travel towards the receiver and return to the sender numerous times.

8.                  The telepathic worker must establish a “current of rapport”. It is in the establishing of this current that harmlessness is so important. Unkind and critical thought will inhibit the current of rapport or destroy it, if it has been created.

9.                  When disciples sense the Tibetan’s vibration, it may mean that a current of rapport has been established between Him and them.

10.              Along the current of rapport, the Tibetan, for instance, sends the ideas or thoughts which He seeks to impress upon the minds of His chelas. Perhaps, as well, He can reach their brains, but to do so a clear alignment between mind and brain must be established in the chela.

11.              A number of valuable impressions from the Master may be in our mental aura presently, but we (focussed in our brain consciousness) may not have noticed them. As our alignment between mind and brain improves, registering that which has already been ‘sent’ (and is presently ‘resident within the mind’) will occur with much greater rapidity.

12.              It is interesting and perhaps alarming to see how much time can pass before the recipient disciple registers the impression which may already be lodged within his aura.

13.              If we wish to become a useful telepathic worker, we take the hint; we see to the alignment between mind and brain. A certain type of mental alertness will facilitate this alignment. Also, when we ‘think before we speak’, the alignment is facilitated.

14.              Obviously, we wish to cultivate immediate registration and response to the Master’s directed thought.

There are other groups which are consciously working with the energy which can dispel glamour and illusion. This is the energy of the highest level of the astral plane. This level is [Page 69] susceptible to reaction or response to that type of energy which we call the energy of the intuition or of buddhi, if you like the oriental terminology. It is the energy of wisdom. This wisdom energy is the only type of force which is adequate to dispel the miasmas, the fogs and the mists of the world of glamour. Those disciples who are working in these groups have to learn to use this energy, to work wisely, to think with wisdom and to realise that wisdom itself is a force. It is this realisation which makes a person seek out another person with wisdom when he is in trouble and difficulty and is anxious to see with clarity the way that he should go. It is this realisation which drives the members of the human family to the Masters of the Wisdom.

1.                  We see that the Tibetan is giving instruction which pertains to the work of the first two Seed groups.

2.                  He begins to focus on the groups which work at dispelling glamor and illusion.

3.                  In this dispelling process, the energy of the highest levels of the astral plane is involved. The connection between the buddhic plane and this highest astral level is significant.

4.                  Buddhi here is called the “energy of wisdom”, though it might equally be called the energy of “loving-understanding”, of “love-wisdom”, of “pure reason”, or “inclusive reason” or of “harmonization”.

5.                  A powerful and important statement is made relative to the dispelling of glamour. The “wisdom energy” is the only type of force which is adequate to dispel glamor. Thus, glamor gives way to those possessed by a broad and deep perspective.

6.                  Elsewhere, we learn that the clear light of the focussed mind also plays a role in the dispelling process.

7.                  Wisdom clarifies and reveals the way which one in bewilderment may go.

8.                  Divine Wisdom pre-exists experience in the three worlds, but extensive experience in the lower worlds facilitates the practical application of Divine Wisdom to those worlds.

9.                  Wisdom is a blend of a.) sensitivity to archetypal structure; b.) the registration of pure-reason; c.) much experience in the lower worlds; d.) and divinely inspired foresight; e.) heart.  The definitions of wisdom are many and varied, but these factors are all related to it.

10.              Perhaps all of us should focus within and see if we can detect the ‘substance of wisdom’. When do we note in our consciousness the presence of wisdom? When do we apply wisdom? What facilitates or inhibits its application?

11.              Wisdom is as a beacon guiding the lost. Spiritual instinct is innate in man; he knows, even if unconsciously, that there is a way through. He is magnetized towards wisdom, as it will release him from the “Samsara”, the “Great Maya”, the “World Illusion”.

12.              Why do we seek the presence and advice of the Masters of the Wisdom? Perhaps, because the wisdom latent within us reaches towards the wisdom which is fully developed and manifest in them.

13.              We gather from all the above that to be a member of the group of “Trained Observers”, a well-developed wisdom is, at length, necessary.

14.              We might ponder on the thought that there is no true wisdom without the activation of the heart.

In Atlantean days (I am here telling you something of interest and something which should evoke a sense of responsibility), the major task of the Masters of the Wisdom was with the great world illusion or rather, glamour. They worked then primarily upon the astral plane and had They not done so, human life and conditions would not be so good as they are — for they are in reality full of beauty, the beauty of potentiality, hovering upon the verge of immediacy of expression.

1.                  Master DK calls glamour the “great world illusion”. When He is teaching technically, He relates illusion to the mental plane and glamour to the astral plane. The Atlantean civilization was predominantly astral in its nature.

2.                  Just as children cannot possibly realize all that their parents do for them, so we cannot fathom the many ways in which hierarchical workers clear the way for us. Apparently, we owe a debt of gratitude to the hierarchical workers of Atlantean days who worked to reduce the miasmic conditions then so prevalent.

3.                  What is the responsibility which should be evoked in us as we learn of the previous work of the Masters of the Wisdom? Perhaps we should realize that, as we work today to reduce the world-glamor (and, as well, the illusions of the mental plane) we are serving unborn generations, just as we have been served by workers in the distant past.

4.                  Hierarchy (the Great Parent) has been humanity’s unseen Benefactor. We are told that this is true, even though we do not recognize those who have benefited us. We are told (in Rule XI of The Rays and the Initiations) to learn to work without attachment to recognition. We can see why. We will be called upon to work for the welfare of those who will never know we have thus worked. Our motive cannot possibly be recognition from those we serve, for often that recognition either cannot be given or will not be given. Our love of the Divine Plan, of humanity, and of Those who are the Major Agents of the Plan must be sufficient motivation.

5.                  Master DK and the other Masters can see beneath the ‘surface ugliness’ of the times to the imminent beauty on “the verge of immediacy of expression”. If we are to stand strong in all the stress and turmoil prevalent today, we too must develop an insight into the emerging beauty just beneath the surface of circumstance. The sight of the beautiful always strengthens the heart and the ability to endure through the power of love.

Today, They are working primarily upon the mental plane, dealing with ideas and with their impression upon the minds of Their disciples and advanced humanity; it is the problem of humanity itself, as a whole, to work in the world glamour; it is the responsibility of the aspirants of the world to guide humanity out of the valley of glamour. Men must learn to understand it and eventually — aided by the senior disciples of the world, trained by the Masters of the Wisdom — to transmute and dispel it.

1.                  Today the emphasis of Hierarchy has shifted. Their work within the “great world illusion” (considered as glamour) has come to an end. Their focus is now, necessarily, higher — upon the mental plane for, as humanity becomes more intelligent, a very great problem is looming on that plane.

2.                  Average humanity will necessarily work in the world of glamor. They have not yet escaped it and are surrounded by it.

3.                  Now it is the task of aspirants and disciples to help “guide humanity out of the valley of glamour”. Notice the word, “valley”. Similarly, the term “vale of illusion” has been used and, also, the “veil” of illusion. Glamor is a soul-depressive state. It offers no true perspective, unlike the “peaks” of realization. Humanity’s task is to emerge from the valleys, rapidly cross the planes of mentally directed life whereon vision is gradually clarified and head rapidly towards the mountain, the climbing of which will lead to the “peak of realization” (initiation)

4.                  Several different actions are suggested in this paragraph. Humanity dwells within the valley (or vale) of glamor; aspirants help to guide humanity out of that vale; senior disciples (trained by the Masters of the Wisdom) teach men to understand, transmute and dispel glamor. To be personally free of surrounding glamor is one thing, but to actually contribute to its disappearance in a larger sense is quite another. The counsel of senior disciples is necessary if humanity (standing with “massed intent”) is eventually to dissipate the world glamor. This may lie some centuries ahead and even then will not be a completed process (though a significant banishing of glamor will occur).

You should, therefore, bear in mind that the task before the modern disciple is to carry forward into the New Age the idea of the bringing of glamour and of the great illusion into the light. In the light, it will disappear. In this age, we have mastered, too well perhaps, the forces of nature and have brought out for our own benefit the material resources of the physical plane. We have conquered them and bent them to our will and use, often selfishly, yet sometimes with good and pure intent. In the New Age, a paralleling control will take place [Page 70] over the world of astral phenomena and over the forces of glamour and illusion. We seek to control them today mentally and theoretically. But only the energy of wisdom will suffice to dispel the forces of the world glamour and the world illusion. Practise wisdom, my brothers, and thus aid humanity and shorten its astral struggle.

1.                  It is the light of wisdom that will bring glamor and the great illusion to an end. When glamor is brought into the light it disappears.

2.                  Ours is the task to shine the light of knowledge, and better, the light of wisdom upon the glamor of which we may be aware.

3.                  Glamor and illusion are often differentiated in the Teaching of the Tibetan, but, really, they constitute one obstructive force.

4.                  A suggestion is given that humanity has, perhaps, progressed too fast in the mastery of the forces of nature, for these forces have been applied selfishly by many. Yet an effort by humanity as a whole led to the conquering of many of these forces.

5.                  The Tibetan speaks of a future effort which will involve all of humanity and its will — the further control and conquering of the forces of glamor and illusion. This will be a task for humanity during the Aquarian Age, once that Age with its healing and dissipative energies is thoroughly established.

6.                  The Tibetan informs us that we do not yet control astral phenomena, glamor and illusion. We but seek to control such forces and our control is largely mental and theoretical, which means that it is not yet real and practical.

7.                  The astral plane threatens to overrun the world of physical plane consciousness. It would be a great disaster if the astral ocean deluged the world of the senses before humanity knew how to handle it. Hierarchy must guard the etheric web which poses a barrier between the astral plane and the physical brain, while at the same time encouraging the controlled attenuation of this web for those who are demonstrating readiness to handle the consequences.

8.                  Only wisdom, however, will be effective in dispelling the negative influences of the astral plane. Why might this be so? Astralism and glamor are distortions of reality. Wisdom, however, allied to pure reason, presents reality as it is. Wisdom “gives the lie” to the illusory astral presentation, offering the necessary contrast against which the astral presentation can be seen as false.

9.                  Wisdom is an energy which ‘sees through and behind’ delusive astral phenomena. Wisdom carries the “ring of truth” which exposes the false tones of astralism. Unless there is some true standard, how is one to distinguish the false from the true? Wisdom as pure-reason offers such a standard.

10.              The Tibetan advises us to “practice wisdom” and thereby shorten humanity’s astral struggle. How does one actually practice wisdom? Here are some suggestions.

a.       Retain soul-infusion consistently to the degree possible.

b.       Become practically familiar with the content of your causal body, through meditation and a just appraisal of your virtues.

c.       Build the antahkarana and sustain its presence in consciousness.

d.      Do not act with undue haste, but consult the soul and the spiritual triad before taking action.

e.       Reflect upon your own personal experience before taking important action.

f.        Envision the Divine Plan and refer to it when preparing to take action.

g.       Breathe ‘inwards’ and ‘upwards’, seeking inspiration. Elevate energies from below the diaphragm before taking action.

Other groups have the task of working with the energy which is the well known and much discussed prana or life energy — the energy of vitality. The right use of the pranic energies (and they are seven in number) will most assuredly dissipate disease and bodily ills and will cure the pains of the human physical vehicle. But in connection with this, two things are essential and these are seldom found together:

1. The energy of the soul — like the energy of the universal mind and the energy of buddhi, or the intuition — has to be set in action upon the physical plane by the one to be healed and by the healer. Both have to work in cooperation.

2. There must be right understanding of the disease and its cause, plus the karmic status of the patient and the condition of his centres, his alignment and his point in evolution.

1.                  The Tibetan continues His discussion of the function of the major three Seed Groups.

2.                  The group here under discussion is the group of Magnetic Healers.

3.                  Healers are to work with prana or vitality. There are a number of such pranas or “vital airs”. In the Yoga Sutras some five are listed. Here the Tibetan numbers them as seven.

4.                  The ordinary pranic energies emanate from the physical-etheric plane. When it comes, however, to enumerating the pranas as seven, some pranas emanating from the spiritual triad may be under discussion, for the higher three levels of the cosmic physical plane on which the spiritual triad is focussed, are the cosmic etheric levels, and, by analogy, are possessed of pranas just as are the lower ethers.

5.                  From another perspective, the energies of the atomic subplane of each systemic plane can be considered pranic, because they carry the purest, vitalizing energy of that plane.

6.                  This paragraph is interesting. Is it calling upon the healer to release the energies of the universal mind and intuition as well as the energies of the soul? Probably, DK is comparing the three groups and the energies which must be released through these groups.

a.       The Telepathic Workers must eventually access the energy of universal mind, which, in this case, pertains to the atmic plane.

b.      The Trained Observers or Observers of Reality must access the energy of intuition or buddhi, found upon the buddhic plane.

c.       The Magnetic Healers are to access the energy of the soul which includes, it would seem, the lowest or manasic aspect of the spiritual triad.

7.                  It is important to note that the effective energy (in the case of the each of the three principal Seed Groups) descends from the levels of the spiritual triad.

8.                  If these seven pranas are so effective in healing bodily ills, why is not such healing more common?

9.                  Two requirements (seldom found together) are given.

a.       The energy of the soul has to be set in motion upon the physical plane, not only by the healer but by the one to be healed. This task may seem somewhat easier of accomplishment for the healer than the one to be healed, for the ordinary patient may be quite ignorant of the soul and its presence. Still, under proper instruction by the healer, it must be possible

b.      Much technical knowledge of disease and man’s occult anatomy and physiology is needed. There are few healers who not only understand the presented disease thoroughly but can divine the “karmic status of the patient and the condition of his centres, his alignment and his point in evolution”. One would have to be a high initiate or Master to know these factors with exactitude.

As yet we are only dealing with the a.b.c. of these relatively new sciences and much of our initial work must be of a clarifying nature because there is so much distorted sensing of these occult systems of energy utilisation and so much misuse of these powers.

1.                  A note inducing humility is introduced. Constantly the Tibetan is reminding us that, for all the apparent difficulty of the Teaching which He imparts, it is merely the “a.b.c.” of the more advanced material that might be imparted.

2.                  Eager, aspiring humanity is seeking to sense the nature of the inner and higher worlds, but, as yet, so much of the sensing is distorted and therefore, unreliable. There is not sufficient checking and verifying of that which is contacted. Mere contact proves nothing, for that which is contacted may be entirely illusory, though seemingly real. If real, that which is contacted may be brought through in a distorted manner.

3.                  The Masters dare not give too much, as humanity is still very selfish and is inclined to misuse for personal purposes much that is given.

Other groups are associated in a peculiar manner with the number four, and they are occupied with the bridging work carried forward between the personality and the Monad (the triple lower man and the Spiritual Triad) and also between the lower mind, the soul and the higher mind — thus linking that relatively lower triplicity with the unity, the Spiritual Triad. The fourth kingdom in nature is, in its turn, a bridging kingdom between the three superhuman kingdoms and the three subhuman. Again, the fourth plane (which must be reached by the bridge of light, the antahkarana) is the link between the three higher worlds of spiritual being and the three lower [Page 71] worlds of human endeavour and experience. The energy with which the group of disciples along this line of activity has to work is the Light of the soul, remembering ever that light is substance; their effort is to create — as individuals and also as a group of disciples — a great pathway of light between the personality and the Spiritual Triad (atma-buddhi-manas or spiritual will, intuitive understanding and the higher mind).

1.                  The Master continues His enumeration of the tasks of the various Seed Groups.

2.                  He now appears to be focussing on the Group of Educators — the Fourth Seed Group. Interestingly, this group is resonant to the bridging number “four”.

3.                  The bridges which they are responsible for making are several, and span the chasm between the highest and lowest periodical vehicles (monad and personality) as well as the apparently separated aspects of mind — the concrete mind, the “Son of Mind”/soul-mind, and the abstract mind.

4.                  The importance of the number four is explored. This number is especially important to humanity as humanity is the fourth kingdom of nature.

5.                  This fourth group is Mercurial, relating it thus to the fourth ray (and the fifth, for Mercury has much fifth ray in it).

6.                  The fourth Seed Group of Educators is composed of “bridge builders”, and bridge building is a creative process. The fourth ray of Harmony through Conflict is, as is easily recognized, one of the major rays of creativity (the seventh and third rays being the others).

7.                  We see that the role of Educators in the New Age is not so much to teach humanity to access knowledge as to access the wisdom of the spiritual triad through correct bridge-building and correct utilization of that which has been built.

8.                  The educator draws forth the knowledge and wisdom latent within the student. Via the antahkarana, this drawing forth is facilitated.

9.                  To this group is given the task of creating great pathways of light.

I have not dealt with some of the activities of these groups of disciples in the New Age or pointed out the energies with which they must work in order to emphasise again to you the plans for my own groups of disciples. These groups with which I am engaged as part of the activity of my Ashram are essentially Seed Groups. They are intended to be outposts of the hierarchical consciousness as it focusses itself through me in the same sense as an individual accepted disciple is an outpost of his Master's consciousness in the world. That is the connection which I seek to emphasise — the externalisation of the inner work of the planetary Hierarchy for the first time in history and a precipitation (if you like that term) of an inner and ready condition. The New Age is upon us and the integration of humanity in the three worlds warrants definite changes in technique though not in the basic plans.

1.                  The Tibetan is seeking that His disciples interpret the information just given in a wider context. He is not simply repeating explanations He has given earlier.

2.                  An important hint concerning the relation of Master DK to the Seed Groups is offered for the first time. These groups are intended to be, He says, “outposts of the hierarchical consciousness as it focusses itself through me in the same sense as an individual accepted disciple is an outpost of his Master's consciousness in the world”.

3.                  We begin to see that the Seed Group project is very much under the supervision of Master DK. The hierarchical consciousness focusses through Master DK, and the Seed Groups are the result. A Master’s consciousness focusses through the consciousness of an accepted disciple, and that disciple creates certain vehicles of expression through which the Master’s consciousness can work.

4.                  Given Master DK’s special relation to the Seed Groups (which He began to formulate but did not complete), it would seem that the experiment may well continue at a future time.

5.                  The factor of moment, we are told, is that the Seed Groups really represent (for the first time in history) and “externalization of the inner work of the planetary Hierarchy”. On the inner side of nature, the counterparts of these Seed Groups already exist in a “ready condition”. The Hierarchy is, indeed, moving outwards.

6.                  The line of descending inspiration from Hierarchy, through Master DK, to the Seed Groups and to the individual accepted disciples involved in them can thus be seen. Probably, the whole process emanates in some sanctioned way from Sanat Kumara in Shamballa. Master DK need permission, of course, to start them.

All this is, however, an experiment and I would remind you that it is an experiment which I and several other initiates are carrying forward as members of a great spiritual organisation. If it is successful and if the spiritual momentum set up by all of you is adequate to the effort made and if you can carry on with persistence and with untiring effort and interest, it may be possible to bring the experimental stage to an end; the Hierarchy can then recognise (as effectively established upon earth) certain focal points of energy which can constitute magnetic centres or rallying points for the new religion, the new medicine, the new psychology and education and the new politics. The potentialities are great. The difficulties are not insuperable, otherwise I would not have been permitted to make this great experiment. We enter into no activities which are obviously fore-ordained to failure. Many experiments are being carried forward today in the world by the various Members of the Hierarchy in Their differing grades and with Their [Page 72] special groups. This effort can prove successful only in so far as the disciples of the world desire it, make the needed sacrifices and think the various objectives into being.

1.                  Master DK may be referring to the initiates who are members of His Ashram. We have been told that He has five or so Masters working within His Ashram!

2.                  The Seed Group Project held (holds) great promise, but it requires the persistence and “untiring effort and interest” of those involved.

3.                  The Seed Group work as DK was supervising it in those early days was “experimental”. If requirements were met, that stage could come to an end and Hierarchy would be enabled to “recognise (as effectively established upon earth) certain focal points of energy which can constitute magnetic centres or rallying points for the new religion, the new medicine, the new psychology and education and the new politics”.

4.                  A “magnetic center” or “rallying point” would act as a source of strength or inspiration to all world work related to that Seed Group.

5.                  We know today that the work (as DK conceived it) did not succeed. The promise (at that time) was not fulfilled, but perhaps those early efforts can be seen as a rehearsal for later efforts far more likely to succeed.

6.                  Of one thing we should take special note: the plans of the Masters do not succeed unless the disciples who are cooperating with them are willing to make sacrifices. In all that we know of the universe, there is no ascent without sacrifice; this is especially so on our planet, Earth, which demands disengagement from all that would hold a man in the lower worlds.

7.                  The very first Law of the Soul is the Law of Sacrifice.

I am mentioning this at this time because in the press of world affairs, in the struggles of your own individual existence and in the fatigue which is incident to daily work and the consequent physical liabilities, there inevitably comes the cooling down of the earlier ardours and enthusiasm, the tired recognition of the monotony of the demanded effort (with frequent staleness and unenterprising aspiration), which untiring spiritual work demands.

1.                  The Tibetan is speaking from long experience. Ardor and enthusiasm for spiritual work (as for any other new and apparently exciting enterprise) cool after a time. How often has it been seen that those apparently most excited at the outset of an endeavor are the first to leave it when there inevitably comes the “tired recognition of the monotony of the demanded effort”.

2.                  The willingness to sacrifice does not arise only from desire, but from the stimulation of the will under contact with the Divine Plan. Only then can a disciple (or group of disciples) be relied upon to persist, as personal desire is fitful and inconstant.

The disciple learns to pay no attention to these recurring cycles and interludes between the pairs of opposites for he recognises their intermittency. I do, however, seek to point out this point of danger — for danger it is — and ask you to go on with the work just "as if" it were entirely new and fascinating.

1.                  The true disciple cannot rise and fall with cycles of enthusiasm and deflated recognition of inevitable monotony — both of which are, to a degree, astral reactions. The disciple knows that he is not these fluctuations. He allows the rise and fall to occur, but stands detached in a state of divine indifference based upon his understanding of true spiritual values.

2.                  However, it is difficult to disidentify from enthusiasm and deflation; in fact there is a danger that even seasoned disciples will not succeed in this disidentification. Thus the Tibetan warns of a “point of danger”.

3.                  Master DK wishes us to work “just ‘as if’” our spiritual work were always “entirely new and fascinating”. How are we to do this? Perhaps by a penetrating attitude of mind which re-defines what we are doing as if in an ever-deepening context. The action may be the same, but the perception of its meaning can always deepen and expand. To act “as if” in this way and to endure the responsibilities one has undertaken is a field for the exercise for the will.

4.                  What a disciple says means little; if he/she succeeds in persisting with intention through all fluctuations and vicissitudes; such persistence means much.

5.                  Such a simple attitude as ‘faith in the future’ — a vivid faith, accompanied by the faculty of comparison — the ability to compare the content of one’s vision with the quality of circumstances in which one is immersed will also help. Some might become depressed by such a comparison, but others, knowing that “faith is the substance of things hoped for”, will already feel the “substance” of that which is promised for man as individual, group and for humanity as an ‘entirety’.

It is necessary here for you also to remember that though these groups are intended to be Seed groups of the New Age, two factors in connection with them should be remembered:

1. They constitute a unique experiment in the sense that — knowing the possibilities and understanding somewhat the forces which are slowly emerging into prominence in a world rapidly adjusting itself to the new rhythms — yet they are primarily an experiment undertaken by me, your Tibetan teacher and a member of a certain standing in the Hierarchy, with the cooperation of certain other initiates. I am not, as I have already told you, the only worker along these lines and these seed groups are not the only units to be found today in the world. There are, for instance, several seed units working out into being within the framework of the Catholic Church, under the inspiration of the Master Jesus. These are, however, somewhat more subjective than are the groups in which I am particularly interested and their emergence is slower but they do exist. There are, also, two such seed groups in China and four in India. I mention this in order to safeguard you against the sense of uniqueness which is the subtle seed of the great heresy of separateness.

1.                  While the Seed Groups constitute a unique experiment, the particular Seed Groups organized by Master DK are not unique. The Master thinks it important for His chelas to know this; otherwise they could inadvertently become proud and separative — despite their best intentions. It is important that these chelas feel a sense of relationship with the members of other Seed Groups (sponsored by other Masters) even though such other groups and the personnel in them will remain unknown.

2.                  We see that at the time of this writing, Master DK had not yet revealed that He was the Tibetan Master Djwhal Khul. He calls Himself a “Tibetan teacher and a member of a certain standing in the Hierarchy”.

3.                  Again, Master DK mentions the other initiates who are cooperating with Him — some of them, or perhaps all, being Masters.

4.                  We gather that there is much promise for the Catholic Church under the Master Jesus, and that a great reformation is in process. Some of this we have already seen, but the good that has happened in relation to that great ecclesiastical body cannot yet be seen as conclusive. The influence of Master Jesus must become far more prominent.

5.                  It is intriguing to think of two seed groups in Chins and four in India

. Perhaps we can relate these to the “Chinese


” and to the “Southern Indian School” which, with the “Trans-Himalayan


” are outposts of the One Fundamental School of Occultism in Shamballa. A “European


” is yet to form in the future.

6.                  Who may be the Masters involved we do not know, but it is heartening to realize that tentative efforts at externalizing are already underway (especially in those two very populous nations with their many social problems). The Hierarchy lays it plans far into the future.

2. These groups of disciples are all passing through the formative stage and change and adjustment is going on. Their pattern is still fluid because too many disciples are receptive to the words of the Masters and are less receptive to the ideas upon which They found Their work. This comment warrants your attention. Later, when the needed adjustments are made and groups of disciples can work together without criticism or misunderstanding, then they can pass on to organised group work. This is necessarily dependent upon the general level of the group endeavour, upon their aspiration and their applied persistence. The willingness to work through these groups exists on our side and is found, therefore, upon the inner planes. The providing of an adequate instrument through which we can work must come from you.

1.                  The experiments with Seed Groups are not much advanced, but neither have we entered the Aquarian Age.

2.                  DK points to the fluidity of the pattern of these groups, largely because of the deficiencies of the disciples composing them. Words are not ideas; they are more superficial. It is up to the disciples in such groups to deeply appreciate the foundational principles of the founding Master. DK tells us that we are to pay attention to the difference between words and ideas. This means that we can never take the Masters’ words at face value, but must try to detect the deeper ideational pattern behind those words. Such an attempt will take us, eventually, into buddhic realization.

3.                  We should be impressed by the fact that such groups of disciples cannot really do “organized group work” unless they are free from criticism and misunderstanding. Group energy must flow harmoniously, and criticism and misunderstanding are always inhibitory factors.

4.                  The Master is again laying responsibility squarely on the shoulders of the group members. The Master is surely not going to do everything for the group; He cannot; it is against the law.

5.                  “Group endeavor”, aspiration and persistence are all requirements; they must be kept at a high level and not allowed to ‘simmer down’ to a stale and repetitive approach.

6.                  When one thinks about the handicapping limitations upon the Masters as they work with disciples, and Their probable frustration at the slowness and inadequacy of disciplic response, it is clear that They have to remain in touch with high sources of inspiration to keep Them working at Their task with freshness and enthusiasm.

7.                  The Masters have the willingness to work through such groups, but the adequacy of the outer instrument is left to the care of the disciples gathered for labor. The instrument is an outer instrument because is consists of the minds, sentiency and etheric-physical nature of the group.

The time must come, however, when the work of each group of disciples must definitely integrate and thus change from the theoretical and the experimental to the definite and the practical. Then the period of group usefulness will arrive. This will naturally depend upon two things:

1. When the group reaches a certain stage of synthesis, then it will become possible for the group to work as a group with power.

2. If the group fails to integrate and to take advantage of group opportunity and the particular call to service, then a re-arrangement of the personnel will be essential. Certain disciples will then have to drop out and those who have not measured up to the requirements, which their souls have set for them, and to the point of attainment towards which I am expectantly looking, will be absorbed into other groups or form the nucleus of a re-organised unit.

1.                  The groups are to be practical and not remain indefinitely in a theoretical state. There are, however, requirements for this transition.

2.                  A certain stage of synthesis is required of the group; there are many steps along the way to this ‘holistic’ state: clarification of group purpose and adherence to it, elimination of cleavages between group members; the harmonization of group members and of their efforts; the integration and unification of the group; the building of the group antahkarana (based upon the building of the individual antahkaranas) — only then can inspiration of the spiritual triad descend conveying the sense of synthesis.

3.                  DK is looking ahead; He already sees that a reorganization of the group effort may be needed, and, indeed, in 1940, it was reorganized.

4.                  We note the important fact that it is primarily the soul which sets the requirements which the human being must fulfill. The Master is cognizant of the level of attainment projected by the soul and bases His own expectations upon that level.

5.                  The Masters do not retain forms which are proving profitless in expression. Using the third and seventh rays, they rearrange the members. This is the first expedient before taking the more drastic step of disbanding the group altogether.

6.                  One senses that Master DK was leaving His own plans fluid. A major consolidation lay immediately ahead — the transforming of several groups into one group, but He did not, at the time of this writing, offer any specifics.

7.                  The Masters (especially second ray Masters) are involved in the process of salvage. They will not throw away a form unless its present potential has decreased beyond the possibility of immediate usefulness.

All the teaching on the groups of disciples, functioning in the New Age, is intended for all the groups and for general distribution later on. The teaching upon specific group work will be given up to the point where conscious use of it can be made and the knowledge given can be turned to practical purpose in world service. And, my brothers, it is world service that today is needed.

1.                  At first the teaching for each group-of-nine was concentrated within each such group. This was a way of preserving as distinct the outlines of such specific teaching. A premature mixing leads to unclarity, reduction of potency and eventual failure. DK alerts us to the stage of “general distribution” to be undertaken later — a stage in which all specific teaching is to be for all. The many “blue books” have been long since published, and we are in that phase when all teaching is for all.

2.                  This fact places upon us the responsibility of attempting to achieve synthesis. We are in a position to see that which was offered with greater perspective, but our process is not (in some ways) as intensive, as the Master is not immediately supervising the personnel of our groups.

3.                  DK tells us just how far He will go in the instruction of any of these individual groups — only up to the “point where conscious use of it can be made and the knowledge given can be turned to practical purpose in world service”. The Masters are great “spiritual executives”. They have no time for the dispensation of teaching which is used only for the mental delectation of the students. To do so would be a serious violation of the Law of Economy, and would do the students no good either.

4.                  In own lives, we ask ourselves what we can apply. What we simply know without applying simply increases our responsibility (for later application).

5.                  The modern disciple is a practical disciple. The treasures of wisdom conveyed to us by Master DK are meant for application in whatever constructive ways we can conceive.

6.                  The constant question for us is,  “How can I apply that which I know, or that of which I have become convinced — through faith, reason and intuition?”

7.                  Master DK closes this section of DINA I with a call to service — world service. He defines for us the broad arena of our efforts. Service in our immediate environments is, of course, continually necessary, but we must learn to think in terms of the whole — for, indeed, we are humanity and, more broadly, we are the world.

8.                  Although He spoke to us some sixty years ago, let us, today, answer His call to service.