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Studies of Individual Instructions
R. V. B.
commentary by Michael D. Robbins
It is, my brother, a source of satisfaction to me to have you functioning again as a recognised member of my group of chelas. You and I knew always that the link was indissoluble and that the interlude of interior work and the period wherein you worked out karma (engendered many years ago) was both needed and fruitful. It is of great value to the soul when the personality consciously recognises the activity of karma and adheres to the complete working out of the effects of earlier relationships so that to that relation the word "finis" can be written. Disciples should remember that when a karmic relation has been recognised upon the physical plane and the needed action has been taken, two possibilities are presented, according to whether the karma entailed was temporary or the relation enduring. One possibility is that spiritual identification takes place and the relation can then never be broken, or the transaction ends in an entirely correct manner by the cessation for all time of the relationship. These periods of decision and adjustment are most difficult, but curiously enough, when the disciple interiorly holds the right attitude (even if bewildered) the decision is seldom his. Life, circumstance, events or people take care of the situation and — holding on to his soul — the disciple stands steady until the problem or relationship disappears.
1. RVB had left the Tibetan’s work apparently as a result of involvement in a relationship. The reasons were, apparently, personal and the choice was made for personal reasons.
2. The Tibetan is in the role of the “Father” greeting the “Prodigal Son”, and His satisfaction at RVB’s return is evident.
3. We learn from this letter something which has often been affirmed throughout the Teaching — the inner link between a Master and His chela is indissoluble, and will survive many personal vicissitudes which, outwardly, seem to threaten it. The soul, however, endures whereas the personality, with its many changing desires and volitions, does not.
4. Periods arise when the working out of karma is necessitated. Sometimes it may be possible to sustain the performance of one’s soul-obligations during such periods. Sometimes, however, decisions are made which negate the possibility of that sustainment. Such a decision was made, so it seems, by this Libran individual.
5. The karma involved was engendered many years ago. It seems that DK is accessing a record of past lives, as, from all indications, the present form of the relationship did not begin more than several years before this letter was written.
6. DK launches into a discussion of karma, most appropriate for a disciple whose Sun, Saturn, Mercury, Vertex and Juno are all in Libra — one of the foremost karmic signs.
7. The Tibetan seems to be commending RVB for his recognition of the nature of the karmic situation in which he was involved, and for the thoroughness with which he saw it through. To this phase of karma, at least, it appears that the word “finis” has been written.
8. DK discusses two intriguing alternatives depending upon the nature of the relationship which is reaching a kind of karmic conclusion. If the relationship is of a deep nature, and soul based, a kind of “spiritual identification” occurs following the conclusion of the more normal type of relation. In such as case the relationship will abide — spiritually. However, in those cases where the attraction was more personality than soul-based, a real conclusion is reached — “the cessation for all time of the relationship”. This seems a rather harsh determination, but the Tibetan must know whereof He speaks.
9. It would seem, from the nature of the results, and the word “finis” used by the Tibetan, that the relationship was of the latter kind, and that it had reached a fitting and correct conclusion.
10. As the Tibetan continues, He seems to speak from His own life experience. He describes a curious pattern in life which comes to the aid of the bewildered disciple (provided that, inwardly, he is holding the correct attitude). The disciple stands as a soul, through all apparently irresolvable personal difficulties, and then the decision (Libra) is taken out of his own hands. Life, circumstances, events or people intervene, and either the problem is solved or the relationship disappears.
11. It would appear that RVB did something of the kind in relation to his karmic situation. The correct holding of an inner soul-oriented attitude apparently led to his liberation from the karma and the possibility of his return to the soul affiliations he had, perhaps unnecessarily, left a few years earlier.
12. DK has given us all a strong hint about the correct manner in which to work our way through dissonance or adversity. If we hold the proper soul-oriented attitude, the inhibiting patterns will disappear or in some way be solved. This power to hold the correct orientation, attitude or asana is a secret of occult work.
You stand now within my Ashram with clearer knowledge and a more assured faith. Fuller service opens up before you — service which you can render in the place where you are and in spite of a physical vehicle which at times gives you much trouble and difficulty. Let not the physical limitation unduly control you, but pass courageously along the Lighted Way in spite of, as well as because of, the problems and difficulties. Forgive my twisting the old phraseology in this manner.
1. As a result of RVB’s experience there has been a clarification and increasing spiritual assurance. This is the fruit of personally painful experience, provided that that experience has been understood and faced from a soul perspective.
2. It may be that RVB, at the time when this letter was written, was no longer in New York and at the New York Headquarters. We are in possession of a Los Angeles address for him which dates from this period.
3. He was, at the time of the writing, about fifty years old. He was “in the place where you are” (a city, presumably, other than New York and, probably, separated physically from his brothers in the work) and the condition of his physical vehicle was problematic.
4. It is interesting that he returned to active participation in the Tibetan’s work during his fiftieth year, at the age of forty-nine. By the time a disciple has reached forty-nine years of age, he is to know what his service is and be in the midst of carrying it forward. “By the time a disciple reaches the age of forty-nine his pathway of life service should be clearly defined.” (DINA II 743)
5. The Tibetan enunciates the correct attitude for all those who are suffering from physical liabilities. They are to work with courage despite such liabilities. In fact the liabilities are to be used to increase their effectiveness. A good sailor can use most any kind of wind, not just a fair one blowing in the direction of his destination. A headwind or side-wind can also be useful. For a true disciple, everything is to be used — the pleasant, the unpleasant, the promotive and the adverse. The proper attitude is one of detachment, a constant remembrance of the Plan, and contribution to circumstance rather than the hope of acquisition.
The link between you and A.A.B. grows closer each year and this you have yourself inwardly recognised. There is much that you can do to help her, for her confidence in you is great and she needs the kind of help which you can give. Her work grows heavier, her health is seriously impaired, and the needs of the world press heavier upon her than any of you — no matter how close — can ever guess. She values your cooperation and you can do much to interpret the work that emanates from my Ashram and thus aid seeking souls. To this work I call you afresh.
1. It is clear that RVB is a trusted worker in the Ashram of Master DK.
2. His link with AAB is important and she needs his help. To be told this would surely be a strong source of motivation for any sincere disciple.
3. The link between Ashramic brothers is an interiorly determined matter. Recognition along this line has come to RVB, and on the basis of that recognition he may proceed with greater confidence.
4. Some small ideas of the trials to which AAB was subjected can be gathered from this paragraph. She was truly a world disciple (and initiate of the third degree, deeply involved in world work), and was well into the process of renunciation.
5. The Tibetan reveals something of AAB’s acute sensitivity to world need. The inner work she was performing for Master KH comes to mind. It would seem she was doing much of a subjective nature to transmute world distress.
6. AAB lived for six more years. The implication to be gathered from various sources (written and verbal) is that the Masters kept her alive during these later years so she could finish her thirty years’ work for the Hierarchy. There was a “blood condition” which was draining her strength. And yet, it is said that she “refused invalidism”, to which most others with her physical liabilities would have succumbed. There is something quietly heroic about this “very ordinary English woman” (or, so she described herself). One looks at the sacrifices of an HPB or AAB, and sees what it really takes to be an utterly committed worker for Hierarchy. May we all measure up to the standard — sooner rather than later!
7. RVB finds himself in the position of an interpreter — one who can be impressed by the quality of energy emanating from the Ashram and bring an understanding of that quality to those who have no direct contact with the source. Thus, with all his fourth ray and Libran planets, he is in a position to act as a bridge.
The meditation which I am going to ask you to do is in the nature of an act of service. It has little reference to yourself, but much to something that is close, very close, to my heart. I would ask you to take the new book, Discipleship in the New Age, and each day meditate upon its significance, its usefulness and its teaching value in this coming post-war period. Read it carefully, e'en when you know much of what is said; build a thoughtform of the book and see it going forth to the very ends of the Earth. This book, if rightly distributed, can act as a great magnet, drawing people from all over the planet into the Ashrams of the Masters, and thereby increasing the potency of the workers for humanity as well as increasing them numerically. This book should go forth upon the wings of meditation, and you can be a potent focal point upon the inner planes of such a meditation process, if you so desire. Will you join with me, my brother, in this launching of this book upon its career of service? I know that you will render this service to those who seek for the Light, and to me, for I am one of the distributors of the Light.
1. Now we come to a realization that RVB helped very much subjectively with the magnetization of the very book we are reading and analyzing — Discipleship in the New Age.
2. Because RVB is a trusted and proven disciple, the Tibetan need not assign him strictly personal meditations. RVB has risen above that personal need and is capable of serving the world through his meditation work.
3. The book Discipleship in the New Age: Vol. I, had apparently just been published. DINA II, from which this present instruction is taken, came later.
4. The Tibetan tells us that the project of offering DINA I to the world is “very close” to His “heart”. RVB is to assimilate the book as thoroughly as possible and to build a thoughtform concerning the usefulness, significance and teaching value of the book.
5. DK expresses for us the value of these DINA books, and perhaps we have, independently, come to realize this value. If rightly distributed, the DINA books “can act as a great magnet, drawing people from all over the planet into the Ashrams of the Masters, and thereby increasing the potency of the workers for humanity as well as increasing them numerically”. This is an amazing statement and one that may well “ring true” to serious students of these books.
6. The Tibetan’s approach to His chelas is so real, so authentic, so compelling that, to the sincere disciple, it proves irresistible. Through His work with the Seed Groups and the later “New Seed Group”, the Tibetan could speak directly to only a few chelas. Through the distribution of the DINA books He seems to be speaking, almost directly, to many more. Perhaps He is sensed as speaking directly to you and me, and perhaps that which we gather from Him is drawing us closer to the Ashram to which we belong.
7. The book is to go forward “on the wings of meditation”. The lifting, promotive power of meditation is thereby accentuated, its force reaffirmed. RVB is being called to potent inner plane work. In the scale of things, an accepted disciple such as RVB can do much for the manifestation of the Divine Plan through his meditative life. This bears thought in connection with our own lives.
8. The Tibetan is emphasizing that all new and worthy enterprises on behalf of Hierarchy, should be impelled by the power of meditation. DK appeals to RVB in a way that cannot fail to inspire. RVB has returned from a ‘karmic engagement’; he is fresh and ready to throw himself with new vigor into the work of the Ashram. DK offers him the opportunity for important service.
9. And have we — readers of the DINA books — found that they serve the intensification of the Light in us and in the world? I think the answer must be, “Yes”, and strongly so. These instructions on Ashramic life; these invaluable letters from the Master to His chelas have an extraordinary effect in stimulating the disciplic consciousness. Perhaps, we too, should do all we can to study and assimilate the contents of these books and to share them with others, thereby doing our part in the task of drawing many towards the Masters’ Ashrams. In affiliation with these Ashrams the work and service of these ingathered students can be greatly potentized.
Increasingly must your life be filled with this kind of service; it will lead to the establishing of lines of relationship; these, in later lives, will be less tenuous and will demonstrate to you as the nucleus of that group which every disciple begins to gather around him, preparatory to forming his own Ashram in a still later life. Thus the whole question of radiation and magnetism lies at the foundation of the hierarchical method of work. A disciple becomes spiritually magnetic; his radiation begins to make itself felt; this must inevitably be the case when head and heart are consciously related. Gradually that magnetism and that radiation make their presence felt in the disciple's environment and evoke response from others. Not only so, but the magnetic-radiatory vibration attracts the attention of the Master, and the disciple finds his way into the Ashram along the line or the beam of his own radiatory activity, which has been akin to that of the Ashram. There, the intensified training he receives makes him still more spiritually efficient and "esoterically attractive" in the world of men. He continues with his task of gathering to him those whom he can help and who recognise him as their chosen helper and guide.
Thus is an Ashram formed — each on its ray vibration, and each taking much time and lives of choice and of radiation. Today sees many disciples — such as you — being trained to handle this phase of the hierarchical work among men. This might be stated to be the underlying motive and hierarchical purpose for the Arcane School. Each disciple in my Ashram should be aware of the intent that this life and the next should see him beginning to gather to himself his own. This new book is intended to aid in this process, and it is upon this aspect that I would ask your aid in meditation.
1. The Master is offering RVB this subjective work so that he may establish “lines of relationship” which will grow in tangibility during later lives, and will eventually facilitate the gathering of his own Ashram. Every accepted disciple is, mostly unconsciously, making those connections with various individuals to whom he will one day stand as Master when they are members of his Ashram. It is a curious thought, but one which allows one to understand the true significance of certain connections in life.
2. RVB has apparently reached the age when subjective service will be the most potent kind of service he can perform.
3. DK speaks of the importance of radiation and magnetism as the foundation of the hierarchical method of work. We remember that His very first words of guidance to RVB concerned an increase of radiation and magnetism. We sense that RVB’s radiation and magnetism have been subtly increasing, and that the Tibetan’s request promises the utilization of that which has been generated and the opportunity for still greater increase.
4. This is really an extraordinary paragraph dealing with the radiation and magnetism which lead eventually to the formation of an Ashram.
5. The union of head and heart signal the generation of a noticeable and effective radiation. When these two centers are joined, the disciple becomes spiritually magnetic and his Master takes note. (From an astrological perspective, we are speaking of the Sun/Vulcan in relation to Jupiter, the heart.)
6. Entry into an Ashram proceeds along the “beam” determined by the disciple’s ray. All proceeds according to law.
7. Ashramic training makes the disciple still more “esoterically attractive” (no matter what the ray along which he is being trained). Thus the process of ingathering is further stimulated. It unfolds because of occult recognition. The others who are “his own” recognize his note and submit themselves to his guidance and supervision. Is this a noticeable dynamic in our own lives — either from the perspective of the ‘gathered’ or the ‘gatherer’?
8. We can conclude that the formation of an Ashram is a relatively slow matter. Many lives of choice and of increasing radiation are required. The “Cosmic Magnet” is at work microcosmically. Perhaps, some of us, even today, can feel these subtle radiatory and magnetic factors at work. Perhaps we are gathering others to ourselves for constructive work. Perhaps we sense ourselves being gathered into the Ashram or future Ashram of the one who, for perhaps a number of lives, has stood to us as a magnetic and attractive center.
9. It would seem that the Arcane School was formed to train disciples to be radiatory and magnetic, and thus esoterically attractive in the world of men. A trained disciple automatically becomes part of the hierarchical process of “ingathering”. We must remember that we are living through a period of great ingathering, similar to, yet greater than, the ingathering which took place during the last confirmed incarnation of the Buddha and, later, at the time that the Christ (the Lord Maitreya) appeared through Jesus in Palestine.
10. Because of the nature of his radiation and magnetism a trained disciple necessarily strengthens the Ashram, and contributes to the possibility of its numerical and qualitative growth.
11. Who are “our own”? Who are those who we may gather to ourselves for instruction and elevation? Probably no hard and fast rule can be laid down. Sometimes they are members of our families; sometimes friends. Sometimes those with whom we have had no personal connection, yet we meet them on the level of soul and the magnet begins to work both subjectively and objectively.
12. Similarity of soul ray will usually be a decisive factor, because an Ashram consists mostly of those who share the same soul ray. But this is not always the case, as the diversified content of Master DK’s Ashram demonstrates. Probably, however, soul ray is a good discriminator. Perhaps, however, similarity of monadic ray (though largely undetected) may also contribute to the ingathering.
13. This ingathering is not something that should not be manipulated. The magnetic/radiatory disciple is not sufficiently knowledgeable to meddle with the process. The natural, unforced process is best. One can only imagine the glamor which would arise should an accepted disciple begin to apply personality force to the so-called gathering of others into his ‘ashram’!
14. Yet an attitude of alertness and keen observation may be useful. Lines are being formed which may, in later lives, become more palpable. Presently, they may be delicate and easily disturbed. An attitude of respect for the “Great Magnet” is best. We have much to learn in these matters about subjective magnetism.
Let me now give you six statements which can form, if you so desire, six seed thoughts upon this particular theme during the coming year.
1. All of the Tibetan’s disciples were given six seed thoughts at this particular juncture of their work.
2. Perhaps the Tibetan did not know how long He would be working with these disciples. It turns out that the six thoughts were exceedingly important for each disciple, and conveyed to him or her energies which would prove useful in years to come — even after the Tibetan ceased His outer work with AAB.
3. We note again, that there is no compulsion involved. The phrase “if you so desire” is utilized, and it indicates the complete freedom of the chela to follow or not to follow the Master’s indications.
1. The Ashram pulsates with life. Its radiation penetrates the outer gloom and dark; waiting aspirants, one by one, and all alone, appear within the beam of light.
1. Pulsation is a first ray dynamic. To aspirants and disciples the Ashram (no matter what its ray) has a first ray function. It is the center from which the Master’s will emanates.
2. These sentences deal with life, radiation and light. The pulsation of life produces a radiation which penetrates the “outer gloom and dark” (the normal condition of the three lower worlds in which the aspirant or disciple habitually lives).
3. Within the gloom and dark, aspirants wait. They are powerless to do much else along the lines of spiritual penetration until they are reached by the radiation.
4. The radiation finds the ready ones, one by one.
5. We realize that DK is giving RVB instructions concerning how he, himself, may work. In the gloom and dark, there are aspirants who are waiting for the beam from him. These statements give him a method for finding and recognizing “his own”.
6. It is interesting that the aspirants who may be affiliated with RVB, or with any representative of an Ashram, appear singly, one by one. They do not come forward in droves. Quality has answered quality, and each ‘located aspirant’ is subjected to a delicate and discriminative process. The source emitting the light has the responsibility to sustain the pulsation, as the aspirant draws closer (or, from time to time, temporarily retreats).
7. Probably, these statements, also give RVB certain hints about how he may approach his own Ashram more directly and achieve greater intimacy with it and within it.
2. Along that beam the chela travels towards the central point of light, the Master in His Ashram. The Master waits. He moves not forth but quietly radiates.
1. RVB is asked to understand the nature of a “beam” of light which emanates from the Ashram. To one such beam he is, no doubt, responding. As well, he may be the emanating source of a kind of beam which relates to the subtle, subjective ingathering process in which he is presently engaged, and will be engaged in the next life or lives ahead.
2. The beam leads to a point. The Master is that “point of light”. From one perspective, a beam is a symbol of the second ray; the “point of light” a symbol of the first ray.
3. In the earlier statement, the aspirant was discovered “waiting”. Now it is the Master who waits.
4. The Master’s mode of approach is indicated. It is not a dynamic rushing forth. Instead the Master “holds the center”, quietly radiating. Presumably the chela (functioning within the beam) attunes with the quality of the central point, and thus the magnetism and drawing power of the central point are felt more strongly.
3. The chela enters through the door into the Ashram and stands before the Master of his life. He knows himself to be a soul. He knows that now his mind and all the lower natural forces must radiate the light he has attained.
1. The chela passes through what is here called the “door into the Ashram”. He has fulfilled the vibratory qualifications and is no longer barred from the vibratory level which the Master habitually demonstrates within His Ashram. There are, however, aspects of the Master which necessarily vibrate at a much higher level than the entering chela can detect or appreciate.
2. Entry has been gained and the chela “stands before the Master of his life”. He knows himself to be an accepted disciple. Perhaps, he is becoming a “chela on the thread”.
3. Only the soul can enter the Ashram. The personality stays without the “door”. The disciple knows himself to be a soul. He is no longer identified with the personality but he knows that his personality must evidence the light which he has experienced within the Ashram.
4. In all these statements to RVB, it is clear that he is being instructed in modes of ‘ashramic entry’.
4. As one by one the chelas find their way into the Ashram and to the central Light, the light therein intensifies. The radiation of the Ashram waxes to a great intensity. The tiny beam of light focussed within the chela's heart, directed by his eye, penetrates in turn the outer gloom and is seen by those who wait.
1. We are dealing here with the augmentation of the light of the Ashram. This light increases as more and more chelas are drawn toward the central Light and succeed in standing before the Master.
2. An Ashram is not center with a fixed intensity of light and power. It can and will grow in strength as its personnel increases. Ashrams are of all kinds of qualities and energic intensities.
3. We receive an important occult hint here concerning the “tiny beam of light focussed within the chela’s heart”. There is a foundational meditation called “The Master in the Heart”. It is, it would seem, related to this “tiny beam of light”. Where does the radiating beam from the Ashram and its central point, the Master, anchor itself within the chela’s energy system?
4. We see how the heart and ajna centers may be used together in service. Ashramic light is anchored in the chela’s heart, but the energy of that light may be directed in service (through the eye/ajna) by the chela as he faces a sphere of obligation in the outer, lower world.
5. Just as the chela saw the light of the Ashram in statement number one, so now, others (appearing to him as aspirants) see his light, just as he appeared to (and saw the light of) those who were the source of light emanating from the Ashram.
6. Relation between heart and eye would, at this point, repay much pondering. Perhaps revelation will come on the dynamics of that stage of discipleship which is called “chela on the thread”.
5. Within the Ashram I have taken my place. My little light is merged and blended with the greater light, for thus I best can serve. I face the Master and know His light and mine to be the same. I turn and send my light into the dark, to guide some wanderer home.
1. The chela has now become the “chela within the aura”. He is a full and conscious member of the Ashram. He has taken his place.
2. He knows the difference between his “little light” and the greater light of the Master but he recognizes that they are blended. This blending augments the power of his service.
3. The disciple within the Ashram becomes Janus, the two-faced god of Gemini, facing in two directions — towards the Master with Whose Light he blends his own, and towards the dark, into which he sends his little light to guide some wanderer home. The images are very beautiful and reveal in poetic language the nature of ashramic accomplishment.
4. Perhaps one faces the Master with one’s heart, and others through the aid of one’s activated ajna center.
5. There is no question that at a certain point of ashramic affiliation, the disciple recognizes that the Master has, indeed, taken up residence in his heart.
6. Grant me the light that I may shine. Let me throughout the world of time and space radiate light, create a light, transmit the light, and treading thus the Lighted Way (which is my Lighted Self), enter the light and so return the light to those who need, to Those likewise from whence it came.
1. The disciple, now initiate, has come to a stage of consummation. He is engaged in full ashramic functioning.
2. The words are exultant. All light granted from the Master and His Ashram is radiated in service. The disciple desires to shine, not that he may be admired, but that he may increase the quantity of light shared with others.
3. He asks to radiate, create and transmit light. He has become a true “light bearer”.
4. He recognizes himself as treading the “Lighted Way” which, really, is his “Lighted Self” (the Self which is the soul, triad and spirit).
5. He is now capable of radiating the light fully into areas of darkness and need.
6. He is also capable of returning the light to Those from whence it came. What may be described here is that consummating stage which is called the “blending of the lights”. It is a climactic stage of ashramic relationship, and obviously lies far beyond the stage which RVB has reached, yet is given for the sake of inspiration.
7. The disciple/initiate for whom the sixth statement is real is coming very close to the pronouncement of the Christ: “I am the Light of the world”.
Thus, my brother and my friend, travel life's way; work in my Ashram; aid your fellowmen, and know the joy of constant service and sacrifice.
1. The Tibetan is speaking to a disciple in His Ashram. RVB is addressed not only as a “brother”, but as a “friend”, indicating a progressing stage of relationship with the Master.
2. RVB is called to a high quality of ashramic living, to the “joy of constant service and sacrifice”. Only someone who had entered the Ashram could respond with understanding and positivity to those words. DK obviously knows that RVB has arrived at that point.
MY BROTHER AND FELLOW-WORKER:
Your spiritual life has deepened during this past year and your light within the Ashram shines brighter. I think that it is only fair to tell you this for your encouragement. The loneliness of your life warrants at times my endorsing any spiritual confidence of which you may be possessed. Disciples need to learn sometimes that their spiritual status is not always evocative of a life of violent outward activity. For such as you, with the handicap of a frail body and the limitations of karma, the place of triumph has to be exactly where you stand and within the circumference of a somewhat limited physical sphere. There — with no outer stimulation — the disciple himself, alone, becomes a focal point of power. His influence can then reach out to points unexpected and oft unknown to him. Frequently, prior to a definite step forward of a pronounced kind which is not due simply to a normal progress of a persistent aspirant, the soul of the disciple forces him into a quiet place where he has both the inclination and the time to deepen, to integrate more consciously into the Ashram, and to focus with definite intention upon work in mental matter, under clear, inner impression. Such is now your opportunity.
1. The Master is no longer writing His chelas every six months. This letter follows the previous one by approximately one year and two months.
2. Thoughts are communicated which only a Master can know — namely concerning the intensity of the chela’s light as it shines within the Ashram.
3. DK often tells His chelas that He has little time to pat them on the back or encourage them. Rather, His few words may deal with areas of their lives which need improvement. Here, again, however, He offers words of encouragement, as He frequently did for JWK-P. DK knows the general personal conditions in which His chelas live, especially if such conditions may affect their group functioning or usefulness. He knows the loneliness of RVB’s life (a loneliness no doubt emphasized by the ending of the relationship which led him for several years to discontinue his association with DK’s work). Cognizant of this, DK seeks to strengthen whatever spiritual confidence RVB possesses.
4. It may be that in earlier days (when working at Headquarters) RVB’s outer life was more active. We are proposing, after all, that he had an Aries Ascendant, with its ruling planet, Mars, in a sign often associated with strenuous physical activity — Virgo.
5. The Master assesses his chela’s life circumstances. He calls for triumph in a place of karmic and bodily limitation, offering wise words about subjective possibilities.
6. RVB’s life has become outwardly quiet; there is no significant outward stimulation. That which he must generate must emerge from himself. He is facing subtle spiritual opportunity.
7. Frequently we are bewildered by circumstances, thinking that an apparently uneventful life (in the outer sense) is an inconsequential life. But the disciple’s influence may be far greater than he/she suspects. It the disciple’s subtle energy which is of real use to the world, and that energy may assist unknown people in unknown ways. Once again, we are encouraged to work correctly without attachment to results. It is a difficult lesson to learn, as for millennia we have judged according to the condition of form and circumstance. When the esoteric sense becomes a reality, we can also make progress in the process of detaching from outer results.
8. The Master seems to be telling RVB that he is preparing for a pronounced step forward, perhaps an initiation. The words are veiled but suggestive.
“Frequently, prior to a definite step forward of a pronounced kind which is not due simply to a normal progress of a persistent aspirant, the soul of the disciple forces him into a quiet place where he has both the inclination and the time to deepen, to integrate more consciously into the Ashram, and to focus with definite intention upon work in mental matter, under clear, inner impression. Such is now your opportunity.”
9. This “definite step forward of a pronounced kind” seems to be a code phrase for an initiatory leap. If this is the case, and well may it be, the Tibetan is helping RVB appreciate the value of the limitations of his present surroundings. Opportunity to integrate more deeply into the Ashram is presented. The work suggested is of a subtle kind, and to be pursued largely upon the mental plane.
10. Can we, as disciples, realize when opportunities of this kind are with us? The Master is, perhaps, not there to tell us so explicitly the nature of our opportunity. But may we not divine it when it comes?
11. The best policy would be to treat all circumstance as opportunity. In this we will not be incorrect.
“Then all that comes is for the best — sickness, opportunity, success, and disappointment, the gibes and machinations of enemies, the lack of comprehension on the part of those we love — all is but to be used, and all exists but to be transmuted. Continuity of vision, of aspiration, and of the inner touch, is seen to be of more importance than them all. That continuity is the thing to be aimed at, in spite of, and not because of circumstances” (IHS 78)
But, my brother, to make this duly effective and to get true and real benefit out of the opportunity, the disciple must accustom himself to a complete negation of concentration upon the physical vehicle and upon his physical surroundings. Note, I did not say neglect of concentration. It is his path and destiny in life to enter upon what has been called "the higher way"; he has to learn on those levels and to live constructively there, without reducing the effectiveness of normal, practical living upon the physical plane.
1. Another hint is given. Opportunity is presented, but can the disciple truly avail himself of the presentation?
2. DK lists a requirement: “negation of concentration upon the physical vehicle and upon his physical surroundings”. This is not the same as “neglect”, for there is concentration, necessitated from those who would live a normal, practical life upon the physical plane — and disciples must do so.
3. So concentration is sufficient for the carrying out of practical necessities, and yet the imprisoning effects often accompanying such concentration are negated — that is, the necessary modicum of physical concentration is not allowed to become an entrapment, a preoccupation, as it is for so many, who, when concentrating physically, cannot elevate their consciousness into higher realms.
4. A kind of dual focus is necessitated, with the greater part of the focus ‘above’, and a sufficiency of focus ‘below’.
5. Naturally, an appropriately balanced dual focus becomes more difficult when the physical vehicle and physical circumstances seem to cry out for attention due to bodily problems and circumstantial constraints.
6. The Tibetan is preparing His disciple to tread, eventually, “the higher way”. Although the true “Higher Way” will not occur until after the disciple/initiate has become a Master, the disciple in his/her attitude and approach can prepare.
7. There is so much practical wisdom to be found in almost every sentence of the Tibetan’s. A veritable treasury of advice for practical disciplic living is presented in the pages of the DINA books.
8. Before long every reader will develop the ability to imagine that the letters are specifically addressed to him or her, and then absorption of wisdom will become increasingly possible.
You might ask: To what specific end? You know that such a mode of daily life should not and must not last for several lives, because the goal thus expressed becomes increasingly active in its outer service and form. You will remember however, my brother, that there are times when the Master, speaking technically, goes into a state of consciousness which we call samadhi. This means that for a stated and qualified time, He quits His created threefold lower vehicle and "travels in consciousness" to those levels whereon the spirit aspect can commune with Him, wherein the force of the Spiritual Triad can re-stimulate and revitalise Him. On these levels, His vision is renewed and He draws from the force of Shamballa — according to His degree — the inspiration (again speaking technically) for a new cycle of service. This requires on His part absence or a state of withdrawal, for the space of several hours as we count them on Earth, from His body of manifestation.
In the case of a disciple in training, true samadhi is not possible. The cycles of enforced quiet and of conscious withdrawal from the pressure of daily life out in the world of business and of men have to be of great length, though — as progress is made — these periods get shorter and shorter. On the lower turn of the spiral, the Ashram is to the disciple what the courts of Shamballa are to the Master. That is why, my brother, I gave you that special meditation last year upon the theme of the Ashram. I trust you have followed it with care.
1. The Tibetan speaks of the duration of the state of withdrawal prior to the “definite step forward of a pronounced kind”. DK is speaking here of the value of the “higher way”. Using analogy, He compares certain processes in a Master’s life to processes encountered in the life of disciples such as RVB.
2. RVB is being urged again towards speed. A term is being placed upon this cycle of quiet and relative withdrawal. It cannot and should not last for “several lives”.
3. DK discusses samadhi and its true purposes. During samadhi a Master “travels in consciousness”, leaving His body, perhaps only for a few hours of normal Earth time, and communing with higher planes and the energies there to be found.
4. On those higher levels, the spirit aspect can commune with the Master and the Spiritual Triad can stimulate and revitalize Him. We note that it is not the Master who communes with the spirit aspect. In this description, the Master assumes a more passive role, and the initiative is taken by those forms of life/being represented by the spirit aspect and the Spiritual Triad. We can, therefore, understand that these higher reaches of a man’s energy system are capable of initiative and are not passive.
5. It is as if the Master is being called to the higher worlds by those aspects of Himself which can regenerate Him.
6. We are told that, “on these levels, His [the Master’s] vision is renewed and He draws from the force of Shamballa — according to His degree — the inspiration (again speaking technically) for a new cycle of service.” The practical usefulness of samadhi is succinctly described here; it is surely no merely self-satisfying retreat for earthly affairs. Its purpose is clear.
7. The disciple is not capable of a true Samadhi and his withdrawal is a much more modest affair though far lengthier. The disciple’s periods of “enforced quiet and conscious withdrawal” are intended to shorten as the disciple becomes more experienced.
8. The analogy continues: the Ashram is for the disciple what the courts of Shamballa are for the Master. During the quiet periods in a disciple’s life, increasing communion with the Ashram is possible. The disciple receives, thereby, from the Ashram, a proportionate measure of revitalization and inspiration.
9. In the life of RVB, Ashramic stimulation, revitalization and inspiration are, at this point, necessary. If we follow the analogy, we can infer that the Master and the Ashram can commune with him during such periods.
The objective of this life of interlude and of a somewhat drastic, hampering experience, plus repeated frustration, is to fit you in a later life (next life, if you profit by the presented opportunity) for transfer into the Ashram of the Master K.H. As you know, one of the tasks I undertook in this time of world crisis was to relieve several of the Masters from the task of instructing and watching over Their junior disciples. The senior disciples and those that are called world disciples have retained their position in the older and more potent Ashrams. One of these senior disciples, A.A.B., as you well know, has aided me in this task. I also undertook to prepare certain disciples who had never been in the Ashram of either the Master K.H. or the Master M. so that they could transfer out of my Ashram into Theirs; among these you will find yourself. In your case you have here the chief reason for your present circumstances.
1. The Tibetan describes the possible future. We note the use of the word, “interlude”, and we realize that this phase of RVB’s life has been planned by the Solar/Angel. Assessing the needs of RVB as a developing soul, Solar Angel has chosen a Libran life (the Sun, and two important planets are in Libra), and Libra is the sign which controls the interludes.( The whole matter of how life circumstances are chosen is of great interest. It would seem that as the individual advances, consultation on causal levels with the Solar Angel could become increasingly possible.)
2. We see that this period in RVB’s life is characterized by some rather Saturnian experiences, and, indeed, a consideration of RVB’s proposed astrological reveals that transiting Saturn is square to his Libran Sun and, quite close to the fourth house cusp (representing “home” and “the Ashram”), bringing the experience of confinement — a confinement which could contribute to the ‘deepening’ of his spiritual life and contacts.
3. Interpreted from the personality perspective, the events would seem to be nothing but frustrating, but the Tibetan explains the reason for the outer difficulties. RVB is under preparation for transfer the Ashram of the Master KH, a Chohan. Transfer into the Ashram of a Chohan is no light matter, and requires considerable preparation (about which the one being transferred probably knows little, unless, as in this case, informed by a Master).
4. DK speaks as if this transfer is inevitable, but the time equation, it seems, is in RVB’s hands. If he profits from the present interlude of (shall we say) ‘ashramic deepening’, the transfer may come as soon as his next life.
5. In the next sentences, the Master tells us much about categories of discipleship. He gives us a sequence to ponder: “junior” disciple, “senior” disciple and “world” disciple. Some of those belonging to the class of junior disciples related to the Master KH were transferred to Master DK’s Ashram to relieve Master KH of some of the burden of His work. DK may also have taken some junior disciples from the Ashrams of other Masters not on the second ray.
6. If we wish to speculate upon the initiatory ranking of such categories of disciples, we might propose that “junior disciples” have not yet taken the second initiation; “senior disciples” have taken the second initiation and are approaching the third; “world disciples”, are disciples whose rank is the third degree or very close to it. At least they have achieved the developments necessary to take the third initiation, whether or not that initiatory event has actually occurred.
7. RVB is soon to be incorporated in the Ashram of Master KH, but, previously, was not a member of either DK’s Ashram or that of KH. We learn that DK (as well as taking on the training of certain, already affiliated “junior disciples” in KH’s or M’s Ashrams) had also undertaken the training of a number of disciples (such as RVB) who had no previous ashramic membership. DK is training RVB for transfer to KH’s Ashram just as He is training others for transfer to the Ashram of Master M.
8. The explanation must have proved very clarifying for RVB and helped him approach his period of frustration, isolation and relative confinement with greater understanding and benefit.
9. We note that DK calls AAB a “senior disciple”, though elsewhere, it is clear, that He thinks of her as a “world disciple”. While AAB’s initiatory status upon entering her last incarnation is not discussed (and, of course, it is her own business, just as should be the case with all disciples), we can judge from the quality of her life and the tremendous work which she brilliantly and heroically undertook for her Master, KH, and for Master DK, that she had achieved the third degree during that incarnation. It would seem that her orientation towards religious life (prior to her theosophical studies and Master DK’s approach) reflected an orientation more congruent with the second degree than the third.
10. A disciple may have clear or unclear ideas when attempting to ‘locate’ himself in relation to the Ashram and its activities. From time to time, it may be useful and even necessary for the Master to help him adjust his ideas, so a clearer estimation may be his, and more effective work accomplished.
Another reason has been that you also brought about a great transfer of energy from the sacral centre to the throat centre, and here you have one of the causes of your present physical condition, but only one of them, my brother. A transfer and centralisation of the lower fires into a higher centre is oft the cause of trouble in the physical body; you can be thankful that it has worked out this way with you, for a centralisation in one of the subtler bodies is far more difficult to handle.
1. Important hints are given (and some of these will be addressed in the accompanying astrological analysis provided by HD).
2. There has been a significant transfer of energy from the sacral to the throat center. This is an energy process which is related to work done between the first and second degree, though, no doubt, it continues during the interlude between the second and third degrees.
3. Libra, we realize, is often associated with the sacral center, and the relatively undeveloped Libran has to deal with what the Tibetan calls “unbalanced, fiery passion”. (EA 333)
4. Libra, in the case of disciples, is ruled by Uranus (the esoteric ruler) and the sacral center is also ruled by Uranus (cf. EA 517). The conjunction in RVB’s chart between Saturn (throat center) and Mercury (associated with the throat center and with the dynamic of transference) sets up the astrological condition which assists the sacral-throat transference. Uranus conjuncting Venus (ruler of Taurus which, itself, rules the throat, and also exoteric ruler of Libra) in the sacral sign Scorpio, adds further to the dynamic of transfer.
5. When we study the “diseases of mystics” (Esoteric Psychology Vol. II), we realize that the energy transfers associated with the spiritual-developmental process are neither easy nor initially stable. Perhaps those well-trained in esoteric healing could infer the nature of the physical difficulty which RVB was experiencing. DK rarely mentions such things as He seeks to keep the group mind away from the physical problems of co-disciples; concentrated group thought might only worsen the conditions.
6. Again, a principle is brought forward: difficulties in the physical vehicle are less serious and easier to handle than difficulties within a disciple’s psychic nature. We are also alerted to the thought that different kinds of “centralisation” are possible in the transference process — physical, astral and mental. The etheric chakras have their inner counterparts in the astral and mental bodies, and these, too, will be affected and stimulated by such energy transfers.
7. Interestingly, the first line of attack by the counterforce is the psychological nature of the disciple. Attacking the physical body only comes as a last resort, when the disciple has been able to fight off the psychological attack — an attack using the weapons of glamor and illusion.
Thus you have presented to you a clear statement as to the goal ahead of you, and also the corroboration of many thoughts which have passed through your mind. You can now cease from all questioning as to the future, can you not? And in exactly the same place where you now are, you can use in a new and a fresh way the creative power of the mind and begin to use your pen in a more potent and dynamic fashion.
1. The Master is obliged to confirm the truth when the disciple has arrived at it using his own powers. It seems that RVB has had some ideas very similar to the ones DK is now confirming.
2. DK is attempting to free RVB from certain lines of thinking and thereby set him freer for accomplishment. When we have clarity about our direction and future, the consciousness can focus with a conviction hitherto impossible.
3. The pen is the instrument of the ray two disciple; the sword, that of the disciple on the first ray.
4. We see that DK is doing all He can to empower RVB, increasing his creativity and opening the door to fresh inspiration. Potency and dynamism have been watchwords from the very first. If Aries is indeed RVB’s Rising-sign, then the Master has been driving him towards the expression of dynamic Aretian qualities.
5. It is the Master’s hope to empower and inspire all His disciples. The method of doing so is often to emphasize the possibilities of accomplishment within a sphere of apparent limitation. Many disciples decide that because of physical or circumstantial limitation they are unable to accomplish. The Master seeks to negate this line of unproductive thinking.
The above statement gives you, also, the incentive which you need for the remainder of your life; further detailed instruction from me will not be necessary — unless you make such important progress that I shall have to watch more closely over you. That also lies in your own hands. I would have you remember that I am not urging upon you a too intensive pushing forward, for I have due regard for your physical condition.
1. DK probably knows that He will be discontinuing His work with this last group of disciples (the New Seed Group with twenty-four members). He is attempting to give them guidance which will be of lasting use to them in those years during which He will no longer be communicating with them exoterically, as He has through the mediatorship of AAB.
2. DK is fulfilling RVB’s needs. The needed knowledge has been imparted and no more detailed instruction is necessary, unless…
3. And this is most fascinating. There is always the possibility that RVB may make more progress than anticipated. In the very first instruction to him (1931) DK remarked that RVB had accomplished more than his soul had expected. A similar achievement may again be possible. The door is left open.
4. We also come to understand that if a disciple pushes his way into a greater point of tension, thus making unanticipated and “important progress”, the Master’s help may again be needed.
5. DK leaves much in the hands of His disciple. The Master does not know what will happen. He is careful to take a balanced approach. An “intensive pushing forward” is, to a degree possible, but if it is too intensive, there may be adverse physical effects. We remember that RVB is definitely a Libran disciple, and the balance must be preserved.
One thing, however, you will have to watch with care. As you know, and as I pointed out to you some years ago, you have an undue number of rays along one particular line; your equipment of energies is therefore somewhat unbalanced, and this will require the process of obtaining equilibrium before you can move on to the more potent Ashram of K.H. The potency of an Ashram is necessarily dependent upon the status, the degree and the experience of the Master at its centre or heart. The more advanced the Master, the more of the energy of Shamballa which will pour into the Ashram. The Master K.H., being a Chohan and one of the senior Masters (ranking next to the Christ Himself), can "walk into the courts of Shamballa" at will. Masters of my degree can only make contact with Shamballa at certain stated periods, and one of the goals of our training is to move steadily forward into a closer relationship with the Christ, and through Him with the Lord of the World. The Ashrams for which Masters of my degree are responsible are not, therefore, so potent.
1. DK’s messages are a mixture of ‘touches’, each with its particular effects. He reveals the future; He encourages and inspires; and here, He is offering a kind of gentle warning.
2. RVB’s ray formula is 24-423. We see four rays along the ‘soft line’ and only one ray connecting to the ‘hard line’. This is an imbalance (perhaps compensated by the hard-line energy coming through Libra and the first and seventh rays transmitted through Aries, his proposed Rising-sign).
3. RVB needs equilibrium. It is an ongoing need, and his Sun-sign, Libra (plus Libra planets), can only be helpful in this regard.
4. A principle is set forth. Progress into the Ashram of a Chohan, such as KH, can only occur if a reasonable equilibrium is attained within the energy equipment of the entering chela. Otherwise, we may infer, destabilization would ensue due to a potent influx of energy from such a powerful Ashram.
5. We learn that Shamballic Will pours through all the various Ashrams. The greater the attainment of the Master, the greater the amount of Shamballic Will pouring through. Master KH is one of the most powerful of the Masters (“ranking next to the Christ”), and therefore His Ashram must be potent indeed.
6. DK discriminates between KH’s Ashram and His own. Master KH can “walk into the courts of Shamballa” at will. DK, relatively a lesser Master, cannot do likewise. His penetration into Shamballa is reserved for “stated periods”. For such Masters as DK, a closer relationship with the Christ (in process of development) will mean a closer relation to the Lord of the World in Shamballa.
7. RVB is a Libran who can appreciate the sense of proportion conveyed by Master DK’s words. Master DK’s sense of humility is always evident when He speaks of Master KH, and even more so in relation to the Christ or the Lord of the World.
8. We can see that DK has the task of preparing RVB’s consciousness for the possibility of relatively imminent transference. Thus, the utility of the information conveyed. With the right mind-set, RVB can be counted upon to make the necessary progress and avail himself of the opportunity presented by isolation, confinement and physical limitation. One way to profit from the limitation is also indicated — the pen.
It will be necessary for you to bring into your outer experience more force, and that of the first ray; it is necessary, also, that you should develop those conditions which will enable you to assume and work through a first ray personality when you next come into incarnation. To do this I would suggest that you study the instructions of I.S.G-L., given by me to him last year. There I gave him six statements anent this mysterious and holy centre which we call Shamballa. For this year's meditation, I would ask you to take the third statement and ponder it deeply, relating it to the sixth statement and endeavouring to arrive at an understanding of both of them. This you can do through the key which you will find in the first sentence of the meditation which I gave you in that same series.
In these three statements and in their true comprehension you have the mode whereby you can put yourself en rapport with the Shamballa force. No disciple can do this without establishing a tenuous thread along which he can some day travel towards those sublime levels where the planetary Logos and His Council function. The first step is to respond to first ray energy; later you will come to use it consciously and constructively — not employing its destructive aspect — and thus learn to use first ray energy as a channel of approach; that, however, constitutes a much later stage.
1. An interesting piece of prophecy is offered. RVB needs more first ray in this present incarnation. This increase in access to the first ray is a preparation for the first ray personality through which he should express in his next incarnation. If Aries is, indeed, His Rising-sign, and the Rising-sign indicates the way of the future, then we can see that first-ray-Aries is an energy suitable to prepare him for the appropriation of his next personality ray.
2. It would be interesting to know if there is a sequence of personality rays through which disciples on a particular soul ray pass as they evolve. In this case, RVB would be moving from a fourth ray personality (strongly accentuated because of a fourth ray mind) towards a first ray personality.
3. DK at times indicates which should be the personality ray of the next incarnation. It would be interesting to compare the Ascendant (or other astrological factors) with the proposed impending ray. In the case of RVB, the major ray of the Ascendant and the proposed personality ray for the next incarnation are identical.
4. The disciple LTS-K is told that his personality ray in the next life is also to be the first ray.
“There are too many energies in your present equipment along the line of the first ray, and your ultimate goal must be a second ray personality, following upon the coming first ray personality of your next life.” (DINA II 731)
With a Leo Ascendant, LTS-K, too, is prepared for his impending first ray personality, for Leo transmits the first and fifth rays.
5. I do not think we are in any position yet to generalize that a ray conveyed by the Rising-sign will, necessarily, be the personality ray of the next life, but it is interesting that in two cases in which the personality ray of the next life is predicted, a ray of the present Rising-sign is identical with the predicted ray.
6. It is also interesting that it is not sufficient simply to wait passively for the ray of the next personality to arrive. One must do something about it in this life. RVB has to “develop those conditions” which will enable him to “assume and work through a first ray personality”.
7. Mature people in the later part of their life should examine the behavioral tendencies they are evidencing. Perhaps a new ray emphasis is occurring and perhaps that emphasis is indicative of the ray that will be the ray of the personality in the next incarnation.
8. DK suggests for RVB the use of another disciple’s instructions — the disciple ISG-L, who was intended to transfer from a sixth ray soul focus to a second ray focus. Interestingly, ISG-L had much of the first ray in his makeup — personality, mind and body were all on the first ray!
9. DK asks RVB to study two of the six points (points 3 and 6) given to ISG-L anent Shamballa. They are as follows:
“3. Shamballa is the major point of tension upon the planet. It is a tension that expresses loving intelligent will, free from all self-will or mental bias.”
“6. Shamballa is the head centre, speaking symbolically, of our planetary Life, focussing will, love and intelligence in one great and fundamental Intention and holding that focussed point throughout the entire life cycle of a planet. This great Intention embodies current purpose and expresses itself through the medium of the Plan.” (DINA II 520)
This study is to encourage the understanding and expression of more of the first ray.
10. RVB is also to use the first sentence given to him in a particular meditation. With these three statements, He is being given a method of putting himself en rapport with the Shamballa Force.
11. We realize that RVB is being prepared for a certain initiation. It is interesting to consider that it may be the second. Why might this be so? He is being asked to study the instructions of another disciple (also, essentially, on the second ray from the soul perspective) who is being prepared for the second degree; DK openly says so.
12. RVB is already in isolation preparatory to an important and pronounced step forward. ISG-L was asked by DK to go into a similar isolation (which would have necessitated the disbanding of his groups for a time). This he did not do, and, presumably, did not avail himself of the opportunity offered, and, therefore, did not take “a definite step forward of a pronounced kind” — for him, the second degree.
13. Both of these disciples were being asked to study Shamballa more closely. At the second degree, the will and desire find themselves in contrast, and it is the will which must prevail. The Master’s request to both disciples is similar, and so are the retiring circumstances advised as necessary for advancement (circumstances entered in one case and refused in the other).
14. In the instructions to ISG-L (DINA II 511), we learn that this disciple had been regarded by DK as a “pledged disciple” for only one previous incarnation. Does this mean he was not at that time a member of DK’s Ashram, and was only under observation? If so, his relation to the Ashram may have been similar to that of RVB. We remember that RVB had not been a member of any Ashram prior to the present incarnation. Do these two facts indicate another commonalty between the initiatory tasks of RVB and ISG-L?
15. DK is teaching RVB how he can create that first tenuous thread which will lead him to the “levels where the Planetary Logos and His Council function”. We note, in this regard, that DK seems to be equating Sanat Kumara and the Planetary Logos — a constantly blinded mystery. Are They the same? Or are They not? The answer always seems to be both “Yes” and “No”.
16. DK is setting up the conditions in which RVB may learn to respond to first ray energy. It is to be used constructively and later (at a much later stage) as a “channel of approach” to much higher dimensions of being. It crosses one’s mind whether the monadic ray of RVB could be the first. However, there is not much to indicate that it is. In the case of ISG-L, there is strong reason to believe that he believed that the first ray was his monadic ray, and perhaps it was. It appears that ISG-L had somehow penetrated to the periphery of Master M.’s Ashram (even though it was not his immediate next step ahead). In fact, his next and real spiritual task was to refocus his soul on the second ray rather than the sixth.
17. RVB seems to be quite a different character, with much less first ray. And yet they are both being asked to place themselves en rapport with Shamballa. It may be a question of the monadic ray, for after the second degree, the disciple may refocus upon the ray of the monad and in the Ashram of a Master Who wields that particular ray (cf. LOM 267). We are not justified, however, in drawing any conclusions in this regard. The whole matter of approaching Shamballa and the Shamballic Will may simply be part of preparation for the second degree (and is certainly part of preparation for the third).
The above three points for reflection will suffice for your meditation work for the coming year, and you should profit greatly by it. Every Sunday, however, I would have you take the meditation which I gave you last year and give thirty minutes to it, thus each week establishing a closer link with my Ashram and with me. My Ashram might be called the doorway to the Ashram of the Master K.H., and some day you will pass through to the higher and more potent centre.
1. We do not have access to the meditation which DK gave to RVB, so we cannot be sure of its content, but surely it relates to the Divine Will and to Shamballa.
2. DK’s instructions to RVB involve an approach to the first ray and the will, and also a closer approach to His own Ashram, in preparation to a transfer into the Ashram of Master KH.
3. It is interesting to consider DK’s Ashram as the “doorway to the Ashram of the Master K.H.” Master DK has clearly outlined what RVB must do and has given him good reasons for doing it. As a mature disciple, RVB can be counted on to profit from the information.
4. DK asks that the suggested mediation be performed every Sunday. One wonders whether Sunday is an especially good day on which to approach the Ashram — considering the Sun as the symbol of the Master.
You have profited much from the attention you paid to the last instruction I gave you; you have also done a good and creative task, aiding A.A.B. Even though it did not involve your own rays, I suggested your working temporarily along first ray lines because it would strengthen you greatly and bring the Will aspect more definitely into expression. You will have realised that it has been necessary for you to develop more will and fiery determination and powerful understanding, prior to transfer into the Ashram of K.H. This transfer will eventually take place, but you are not yet ready [Page 566] to stand the strong Shamballa pressure which is ever to be experienced in the Ashram of a Chohan. Mine, as you know, is an Ashram subsidiary to His.
1. The previous instructions given to RVB were indeed potent, prophetic and inspiring. RVB attended to them carefully and profited thereby.
2. Even though, presumably, at quite a distance — perhaps the distance between Los Angeles and New York — RVB assisted AAB in an unspecified creative work.
3. As well, the advice to approach the first ray was apparently heeded.
4. Not only did RVB need “more will and fiery determination” but also a more “powerful understanding” — all of this preparatory to his eventual transfer (probably in his next life) into the Ashram of Master KH. The powerful understanding would come, presumably, from a blending of the first and second rays. The wisdom aspect of the second ray is related to the first ray.
5. DK acknowledges His disciple’s efforts, but tells him as well that he is not yet ready for transfer to KH’s Ashram. Did RVB become overly eager, hoping that transfer could occur sooner than predicted?
6. How would this “strong Shamballa pressure” materialize? What would it mean within the context of his rather confined life? Perhaps it would have been destructive considering his apparently precarious physical condition. DK acts with wisdom in this and all cases, and reaffirms the place whereon RVB stands.
7. DK persists in offering His disciple a tempering sense of proportion.
Why, therefore, did I direct you towards the will aspect when both Ashrams are on the second ray and you are predominantly a second ray disciple? Because the subsidiary Ashrams deal with the ray qualities in action and in service, whilst the major or senior Ashrams concern in all cases the will in action through the ray qualities. This is possible because the major Ashrams are presided over by those who have achieved the sixth initiation; Ashrams such as mine are under the guidance of a Master or Initiate of the fifth degree.
1. DK continues to discuss the reason for directing RVB towards the understanding and expression of the first ray. We learn that a Chohan’s Ashram simulates the will and concerns itself with “the will in action through the ray qualities”.
2. Since a Chohan is an initiate of the sixth degree, the monad or spirit (upon the sixth plane, counting from below) is definitely accessed.
3. An important distinction is revealed concerning the difference between a Chohan’s Ashram and the Ashram of a Master of the fifth degree. The junior Ashram concerns itself with “ray qualities in action and in service” (clearly relating such an Ashram to the third aspect of divinity). The Chohan’s Ashram is related to the first aspect.
4. DK is affirming RVB’s second ray nature, but explaining how the will may and should be cultivated within the context of the second ray.
5. It would seem that an increasing understanding of and rapport with the Shamballa Energy is required of all those (no matter what may be their ray) who are being prepared to enter the Ashram of a Chohan. Clearly DK intends for RVB to continue to focus upon the second ray, but to bring more of the first ray into that focus.
You have needed much to study the nature of the will. A disciple's ideas on this subject are apt to be far removed from the reality; the understanding of the will is a progressive matter and disciples on all rays have to arrive at comprehension of Will activity as they move forward.
1. Straight advice is offered. RVB had needed to study the will because he has not understood it. Perhaps he needs to continue his study.
2. The study of the will is really a task for disciples on all rays, for mind and will are important factors in the disciple’s life.
Perhaps some idea of what I am trying to convey anent the work done in the Ashram of a Master or that done in the Ashram of a Chohan would come to you if you meditated upon the two words: Goodwill and the Will-to-Good. The first is worked out as qualifying the life in all Ashrams under the care of a Master of the Wisdom; the Will-to-Good is developed and understood in the Ashrams of Those of still greater attainment. The first concerns the Plan whilst the second deals with Purpose. Again, in this same connection, you have: Vision and Illumination. I have here given all of you a vital hint as to the distinction between the work of the two types of Ashrams.
1. This is a very pregnant paragraph. We have understood that Goodwill is “Love in Action” and thus relates the second aspect of divinity to the third. The Will-to-Good combines the second and first aspects.
2. Humanity is to learn to express Goodwill whereas disciples are to apply themselves to an understanding and expression of the Will-to-Good.
3. Now we go deeper into an understanding of the distinction between the two, relating Goodwill to the Ashrams of Masters of the Wisdom, and the Will-to-Good to Ashrams of Chohans.
4. Goodwill is related to Plan and Vision, whereas the Will-to-Good is related to Purpose and Illumination.
5. It would seem that Goodwill is stimulated from the buddhic plane whereas the Will-to-Good is at least atmic in its nature.
6. There is much general clarification coming in these instructions regarding the distinctions between two types of Ashrams. These points are needed by RVB as he attempts to prepare himself for a vital transition. They are also needed to round out the understanding of the average disciple who is likely to be ignorant of such distinctions.
7. It would seem that an initiate of the first degree is far less likely to be a disciple in the Ashram of a Chohan. After passing the second degree (with its emphasis on learning the meaning of will in relation to the second aspect — for the second initiation relates to that aspect), such membership is more likely. Desire is mastered, to a degree, at the second initiation. Desire (closely connected to ray six) is, of course, closely associated with the second aspect.
8. The numbers six and two are related, just as the astral plane and the monadic plane are related. It is not insignificant that important lessons concerning the will are learned at the second degree. The contrast between the energies of Mars and Vulcan comes into focus.
You can also, if you so choose, work out the same idea in the linking of the three periodical vehicles, finding a third word, allied and descriptive, to form a sequential educational picture:
1. Sight Vision Illumination.
2. Action Plan Purpose.
3. Self-will Goodwill Will-to-Good.
You would find the creation of similar combinations of spiritually explanatory words a valuable exercise.
1. DK is educating His disciple, attempting to evoke the intuition.
2. The second column takes us towards soul life, but the third column bridges towards the Spiritual Triad.
3. In fact, the third column presents, rather clearly, a trinity of considerations for those approaching the third initiation.
4. The third column represents a significant ‘unveiling’ when compared to the second.
5. The three aspects of divinity are mirrored in the three columns.
6. The three periodical vehicles are personality, soul and monad. A number of illuminating trinities can be associated with these three.
7. We can see that DK is at work assisting RVB to structure his consciousness so that the different phases of disciplic development stand forth in bold relief.
8. Important steps in consciousness are on the verge of accomplishment, and DK is evoking RVB’s full understanding of the implications.
I infer not here, my brother, that your will is weak. It is constantly oriented towards that which is good and towards the Hierarchy. But the use of the spiritual will as it can affect and direct the affairs of the personality is another thing altogether; it is here that you must seek to learn the direct action of the will of the soul as you face the opportunities and crises of life. I would therefore suggest to you the following type of meditation. You know enough of the meditation process to work it out through the years into your own reflective pattern of living, as it gradually takes effect and you see deeper into the subject of the will.
1. DK clarifies His evaluation of RVB and offers a balancing statement. RVB’s will is not weak. It is oriented towards the good and towards the Hierarchy, but is not sufficient to “affect and direct the affairs of the personality”. What is needed is the “direct action of the will of the soul” as RVB faces the “opportunities and crises of life”.
2. We note that it is the “will of the soul” that is required. We are not yet speaking of monadic will.
3. It is the “will of the soul” which must become stronger and more directive in relation to the life of the personality. This seems a concept sufficiently easy to grasp, but it is not easy to execute.
4. DK hints that the meditation He is offering may be useful for years to come and that RVB will be responsible for working it out and applying it in relation to his “reflective pattern of living” (an interesting phrase on which to reflect). The usefulness of the meditation will deepen as RVB learns to see more deeply into the subject of the will. It seems that DK is preparing His disciples for their independence from Him which will be necessitated by the conclusion of His outer contact with AAB.
1. Sound the OM consciously as:
a. The physical body, using the brain as the centre of dedication,
b. The astral body, "lifting up the heart unto the Lord" thereby, in reality, ignoring the existence of the astral body,
c. As the mind, orienting it with directness towards the soul.
2. Then sound the OM three times as the soul, flooding the triple instrument with light and love.
3. Then give some time to the expression of goodwill by the personality.
4. Centre the consciousness anew in the soul, orienting your soul-infused personality towards the Spiritual Triad. This will require the use of the imagination, until such time as it is factual.
1. As RVB sounds the OM, he is to change his levels of identification.
2. A dedicated brain is a concentrated focus of power, brining dedicated direction onto the physical plane.
3. Identifying with the astral body, RVB is to treat that body as a center of love, negating its usual function as a focus of desire. Love is taking the place of desire. This kind of replacement does occur at the second degree.
4. The mind is to become an instrument of the will. The word “directness” is important, carrying as it does the energy of the first ray.
5. With the personality aligned with, dedicated and oriented to the soul, RVB is identify with the soul using the OM to flood the each personality vehicle with light and love.
6. In point three, the personality is realized as an instrument of goodwill, and that energy is felt and expressed.
7. The previous stages led to a degree of soul infusion. Now the meditation calls for the rapport of the soul-infused personality with the Spiritual Triad. The imagination is to be used, as it always is in the initial stages of the building of the antahkarana. Eventually, when the rapport is sensed as factual, the use of the imagination can be discontinued.
5. Then take the following themes sequentially into meditative reflection, taking one each month and — when completed — resuming the sequence.
a. From the centre where the Will of God is known.
b. Let purpose rule the little wills of men.
c. The purpose which the Masters know.
d. The purpose which the Masters serve.
e. Let Light restore the Plan on Earth.
f. Let Love restore the Plan.
g. Let Power restore the Plan on Earth.
h. Let His Will be done on Earth as it is in Heaven.
i. To the accomplishment of His Will, I dedicate myself from now until eternity.
6. Sound the OM three times inaudibly.
1. It appears that DK is planning an interval of at least nine months between this communication and the next. Actually it was rather longer.
2. Parts of the third stanza of the Great Invocation, dealing as it does with the Will, are included in the proposed meditation. These phrases are ideal for the strengthening of the will.
3. Additional statements related to the will, and to the blending of will with the other aspects of divinity, are also offered.
4. The last sentence is especially interesting as it involves a complete consecration. The phrase “from now until eternity” is paradoxical and challenges the thought process.
5. The effect of this meditation can be summed as, “Not my will by Thine be done”. It leads to the emergence of the selfless will. We find in the ninefold sequence of phrases all aspects of divinity united, and the meditator is moved to consider will in relation to synthesis.
6. An inaudible sounding of the OM is more occultly effective if executed properly.
Call on me when you will, but only at need. The words "when you will" have an occult significance. It is the use of the will which is needed when the attention of the Master is needed, in the case of a chela at your point of ashramic contact. Your link with me remains unbroken.
1. This is a fascinating paragraph. It seems to suggest that RVB has reached the disciplic stage known as “Chela on the Thread”. It is permitted for such a disciple to call upon the Master and expect response. DK would not invite RVB to sound such a call if no response were to be forthcoming from Him.
2. The emphasis here is on the words, “need” and “will”. There is no desire involved.
3. “When you will” is obviously not the same as “when you want”. At the second degree, the distinction between willing and wanting is made clear.
4. The will is released into the psyche of those who know the Plan and dedicate themselves to that Plan, responsive to as much of the Purpose as they can fathom.
5. When the disciple is willing according to the needs of the Plan, he may call upon the Master. A call to the Master is only justified if the Plan requires it; the need of the disciple, as an individual, is not considered sufficient cause.
6. RVB is a chela in DK’s Ashram and has contact with the Ashram and with the Master.
7. When DK tells him that “your link with me remains unbroken”, it may be another hint concerning the degree of disciplic development known as “Chela on the Thread”. The “link”, then, would be the “thread”.
MY FRIEND AND BROTHER:
There is relatively little that I have to say to you in this year's "touch of recognition" which I am giving to all who are actively affiliated with my Ashram. The circumstances of your life are such that you are eminently capable of handling its issues and dealing with its crises yourself; that ordains for you, therefore, a somewhat unusual state of affairs in the life of discipleship. You have been vouchsafed an interlude wherein you can perfect your work for individual souls; you have been provided full preparation. I would have you ponder deeply upon these conceptions.
1. RVB is actively affiliated with DK’s Ashram, so he is truly a “working disciple”, in the Ashram.
2. The New Seed Group with twenty-four members had been disbanded, but probably for reasons of upliftment and ashramic continuity, DK wrote one more letter to those chelas who were still working in His Ashram and in relation to AAB after the disbanding.
3. The phrase “touch of recognition” is interesting and important. It is an ashramic affirmation from the Master, and must have been extremely important as an inspiration and assurance to those disciples who received it.
4. DK is conveying important and subtle matters. He evaluates RVB as “eminently capable” of handling his life circumstances, issues and crises.
5. The term “interlude” is used again, evoking remembrance of Libran energy, so important in RVB’s life.
6. In relation to this interlude, words like “ordained” and “vouchsafed” (unusual and rather Biblical terms) are woven into this letter.
7. Has RVB reached the stage of development foreseen by the Tibetan? The ring of the Master’s words seems to suggest that he has.
8. RVB knows exactly what he has to do for the remainder of his incarnation. DK acknowledges that RVB is fully prepared to “perfect [his] work for individual souls”. There are probably certain souls within his range of influence which must be taught, cultivated and refined. The Master seems satisfied with what has been accomplished. A breathing-space seems to be given.
9. We remember that one of RVB’s signature words is “The Breath”, a term related to “interlude”. From now until the close of his life he will be passing through a quiet and most productive interlude, in preparation for spiritual events which he realizes are imminent — probably to transpire in his next incarnation.
You have not in this life functioned in any way as a member of your race, once you had reached due years of understanding; you have been held possessively by no binding family ties, though you have always been in touch with your relatives; you have had no difficulty in assimilating the Ageless Wisdom and you have served the Hierarchy consciously for many decades; you are giving real help to A.A.B. and she is, I know, going to ask for a deepening of the nature of that help though not necessarily for an increase in its quantity.... You have had the handicap of poor health which is not, in your case, a real handicap but a pronounced and definitely planned role whereby the disciple learns certain lessons of detachment and above all registers — as he learns — the relative unimportance of form. These things have happened to you and these lessons have been presented to you for assimilation; you are now faced with a greatly deepened esoteric service which you still perform in the place where you are.
1. It is probable that like RSU, RVB is a member of the Jewish race. He has, however, been free from that thoughtform once reaching “due years of understanding”. He has not been bound to his people. Perhaps this was not entirely true of RSU.
2. RVB, it appears, true to his Libran nature, has functioned in a balanced manner. He has not been bound to his relatives and their customs, but has, nevertheless, preserved right human relations with them.
3. DK lists RVB’s accomplishments. It is a summation, but not a final summary, for AAB is going to ask for a “deepening” of the help which RVB has been offering so consistently and dependably.
4. There are handicaps in RVB’s personal life, but the Master informs him that these (especially the present poor health) have been planned to teach detachment and the relative unimportance of form life. The soul’s methods are interesting, are they not? The personality consciousness might easily misunderstand them. The Master’s interpretation is, therefore, very helpful.
5. DK’s words help RVB negate any undue concentration upon physical plane life as he prepares for deepening esoteric service, to be performed in the place where he is. Saturn is still at work, holding him to that “place”.
So you see, my brother, your life is rich and full and free and promises to be even more so. Your need is to acquiesce in the limitations of the physical body, which need not necessarily increase until old age is upon you, and at the same time to refuse recognition of that body so that it in no way impinges upon your consciousness in such a manner that it curtails or hinders your pledged service.
1. DK interprets RVB’s present life circumstances in terms of opportunity. The Master deems his life “rich and full and free” — glowing words of affirmation. Even more along these lines is promised, presumably the reward of karma fulfilled and dharma consistently pursued.
2. RVB is not only a pledged disciple but also an accepted disciple. DK strengthens his will to negate any hindering influence of a frail body. The needs of the body may be attended to, and that body need not become further incapacitated, but it cannot be allowed to impinge obstructively upon the consciousness.
3. It is a kind of acquiescence that is required. Limitations must be acknowledged, and afterwards negated. The requirements are clear.
You have progressed beyond the stages of set meditations and definite forms; your requirement at this time is to start each day of your life with a steadily deepening period of spiritual recognition.
1. RVB is by now an experienced meditator. DK leaves him in freedom with respect to the pursuit of meditation but offers suggestions nonetheless.
2. What is required is a daily “period of spiritual recognition”. The realities of the inner worlds are accessible to RVB. He has simply to register the facts.
In that period, you do four things:
1. You render recognition to your own soul
a. As one with the souls of men.
b. As steadily fulfilling its life purpose.
2. You render recognition to the Ashram with which you are connected and to the group of co-workers with whom you are determined to cooperate.
3. You render recognition to me, your Master, D.K., by a flash of thought and of love.
4. You recognise your personality as a divine server.
If you follow this apparently very simple procedure in the morning and at night prior to sleeping, you will discover for yourself a renewed dedication and a very deep insight into another layer (if I may so call it) of esoteric truth and of the divine consciousness.
1. RVB is now meditating as a soul, and not an aspiring personality.
2. He is a soul, at one with all souls, and fulfilling his purpose — as a soul.
3. He is to recognize the Ashram and affirm his place within the Ashram and in relation to his co-workers in the Ashram.
4. By recognizing the Master, through a “flash of thought and of love” he is utilizing the “thread” linking him to the Master. This aligns him with the Master’s presence and will — a daily exercise of importance.
5. As a soul, RVB recognizes his personality. But it is a personality transmuted and largely transformed — though probably not transfigured. He recognizes his personality as a “divine server”. Indeed, this is what the personality should become.
We are forever linked as workers in the one Hierarchy and under the leadership of the Christ and His Successor in a distant century. Count heavily on this, my brother, and go forward with my love and blessing.
1. DK presents, with subtlety, RVB’s destiny. RVB is affirmed as a co-worker of Master DK, and is linked as well to the Christ.
2. The hint relates to RVB’s relationship to Master KH, Who is related to the Christ as “His Successor in a distant century”. This may be later in the Aquarian Age or in the succeeding Age of Capricorn.
3. DK seems to be suggesting that RVB will be serving Master KH during that distant century and that Master DK will be there as well.
4. RVB is to “count heavily” upon the fact that he is linked as a worker with DK and is under the leadership of the Christ and the Master KH. This realization will give him strength and inspiration. It would appear that RVB’s intended link with the Ashram of Master KH is proceeding as it should.
5. The Master closes on the note of “love and blessing”. One can feel that, all along, He has enfolded RVG in these qualities.
To the next commentary