[page 777]
1.
It is useful for us to refresh our minds on the
matter of the sequence and meaning of the Tibetan’s books. Much may be
learned thereby.
In 1919, during the month of November, I made a contact with Alice A. Bailey
and asked her to do some writing for me and also to undertake the publishing
of certain books which— under the sequential giving out of truth—were due
to appear.
2.
Some astrologers have done much to pin-point
the time of this first contact with very interesting results.
She refused immediately,
3.
She had two first rays (personality and mind)
in her ray chart.
having no sympathy with the flood of so-called occult literature
being passed out to the public by the various occult groups, having no experience
in writing for the public, and having also a profound dislike of every form
of psychic writing and of psychic work.
4.
We might say that this attitude towards psychism
colors much of the AAB presentation. Is she justified in this attitude?
5.
Much experience in this field teaches that while
psychism may one day be developed to a high level, the great majority
of that which is communicated by psychics is full of error and, therefore,
an unreliable guide to reality.
6.
It seems that humanity must pass through much
error before real clarity of vision is attained. DK has told us that the
average psychic is practically unreachable, being so firmly entrenched
in the belief of the validity of his/her psychic impressions. Extrication
from these glamors and illusions is a long, slow process.
Later, she changed her mind when I explained to her that
telepathic rapport was a proven thing and a matter of scientific interest,
that she was neither clairaudient or clairvoyant
and never would be and that (above all) the test of truth was the truth
itself.
7.
AAB adopted a wise and considered attitude when
the Tibetan counseled her concerning the real nature of “telepathic rapport”.
8.
We note that clairaudience and clairvoyance are
not here presented as desirable states. The fact that she would never
be either clairvoyant or clairaudient was almost a reassurance and relief
to AAB.
9.
As a result of the Tibetan’s counsel she developed
a “wait and see” attitude.
I told her that if she would write for a period of a month, the material
transcribed would prove to her whether it contained truth, whether it evoked
intuitive understanding and recognition and whether it had in it that which
might be of value in the new spiritual era which was impending.
10. AAB
chose to enter into an experiment and overcame her instinctive prejudice,
no matter how justified it may have been.
11. It
would appear that truth has its own ring and will declare itself
to the perceptive individual.
She, therefore, overcame her disgust of this type of work and of the many
occult presentations of truth which were prevalent; she only stipulated
that the writing should go out with no claims whatsoever and that the teachings
should stand or fall on their own merits.
12. The
word “disgust” is strong. We must ask why that word, with its solar plexus
associations, was used. At one point DK discussed AAB’s horror of glamour—which
He shared:
“It may be a long time since I, personally, was overcome by glamour, and
it may be a short time since A.A.B. succumbed, but neither of us has forgotten
the difficulties encountered or lost our horror of glamour;
we are therefore not critical, and upon that fact rest back.” (DINA II
674)
13. We
see that AAB was already possessed of an innate sense of humility. She
wished to make no claims in an arena in which claim-making abounded.
The first book published was Initiation, Human and Solar. This was the
result of her first effort to do this kind of work; it laid the foundation
of all the succeeding books. Since then she has written for me for nearly
twenty-five years.
14. This
summary was apparently written in 1943 or so.
15. Readers
of Initiation: Human and Solar will realize its foundational nature.
It is a book to which we may return again and again for hints and clarifications
that can be found nowhere else. Although the Tibetan may seem to repeat
Himself, in fact, He rarely does so. With every seeming repetition, a
new slant on the subject in question is offered.
The books have gone out in line with a deep,
underlying purpose which it may interest you to know about and they have
received a worldwide recognition.
16. Long-time
students of the Tibetan’s writings have sensed their great depth of purpose.
Initiation, Human and Solar was intended to bring the fact of the
Hierarchy to public attention.
17. This
original intention is still vitally important. Even though “New Age” literature
is extremely popular, a reasonable image of the Masters of the Wisdom
is rarely to be found.
18. The
subject of the Masters is a demanding one and many apparently progressive
thinkers seek to avoid it altogether as it is so controversial.
This had been done by H.P.B. by inference and statement but not in any
sequential form.
19. It
was, therefore, desired that a more coherent presentation be offered to
the public.
The Theosophical Society had taught the fact of the [page 778] Masters,
though H.P. Blavatsky (in a communication to the Esoteric Section) stated
that she bitterly regretted so doing.
20. This
is because the distortion imposed upon her presentation proved considerable,
largely because of the selfish self-referencing of the average aspirant
who appropriated HPB’s thoughts.
21. Again,
strong words are used. “Bitterly regretted” are potent words. We can only
imagine how HPB analyzed the distortion.
This teaching was misinterpreted by later theosophical
leaders and they made certain basic mistakes. The Masters Whom
they portrayed were characterised by an impossible infallibility, because
the Masters are Themselves evolving;
22. The
evolution of all in nature would seem a fundamental premise clearly presented
in the Secret Doctrine.
23. Some
of the early theosophical leaders were strongly equipped with the sixth
ray (on the personality level) and so their mistakes in estimating the
degree if evolution of the Masters are understandable.
the teaching given endorsed an engrossing
interest in self-development and an intense focussing upon personal unfoldment
and liberation;
24. Group
consciousness, therefore, was not cultivated, and the development of group
consciousness leading to group initiation is necessarily the way of the
future.
the people who were indicated as initiates and
senior disciples were entirely mediocre with no influence outside the Theosophical
Society itself;
25. As
students of the Ageless Wisdom, we must be warned against ‘spiritual myopia’—nearsightedness.
26. Shall
we say that early theosophical leaders lost their sense of “co-measurement”?
Humility is said to be an “adjusted sense of right proportion” (DINA I
95).
complete devotion to
the Masters was also emphasised—devotion to Their personalities.
27. Again
the sixth ray emphasis upon externals.
These Masters were also shown as interfering with the organisation
life of the various occult groups which claimed to be working under Their
direction.
28. Selfishness
and an unchecked imagination were responsible for this misapprehension.
They were made responsible for the mistakes of the leaders of the groups
who took refuge under such statements as: The Master has instructed me to
say, etc., the Master wants the following work to be done, or the Master
wants the membership to do thus and so.
29. The
liabilities of this approach are so obvious, and yet the same mistakes
are repeated today, a hundred years later.
30. We
see in these abuses a basic dishonesty and an inflation of the lower ego.
Those who obeyed were regarded as good members;
those who refused to be interested and obedient were looked upon as renegades.
The freedom of the individual was constantly infringed and the weaknesses
and ambitions of the leaders were provided with an alibi.
31. DK
presents a rather unpleasant picture. Personality was obviously in a dominant
position and soul, secondary.
32. This
‘hiding behind the Master’ seems a petty and dishonorable practice, yet
human—“all too human”.
Knowing all this well, A.A.B. refused to be a
party to any such constantly recurring activity, for such is the history
of practically all the known occult groups which attract the attention of
the public.
33. Not
a very sanguine assessment. This statement by the Tibetan must cause us
to examine ourselves.
Even had I wanted to work in such a way (which no one affiliated with
the Hierarchy ever does), I would have found no collaboration from her.
34. This
is a ringing affirmation of AAB’s integrity, and a protection from those
who would associate their work with hers while still working in the old
manner here repudiated by Master DK.
35. Are
we so naïve that we cannot recognize personality ambition when it confronts
us?
Letters on Occult Meditation followed next. These indicated
a somewhat new approach to meditation, based not on devotion to the Masters
but on a recognition of the soul in each person.
36. Now,
after many years of possessing the Tibetan’s books, we may take the newer
meditative emphasis for granted, but much time has been required to wean
us from devotion to the Masters’ personalities.
37. Letters on Occult Meditation, though a relatively early book, is profoundly occult in many
of its sections. It is written in a condensed manner and requires much
pondering. Many parts are still largely impenetrable to even trained esoteric
thinkers. It abounds with occult hints to be developed in the future.
This was succeeded by A Treatise on Cosmic
Fire. This book was an expansion of the teaching given in The Secret
Doctrine on the three fires—electric fire, solar fire and fire by friction—and
it was an awaited sequence;
38. DK
is suggesting that the appearance of A Treatise on Cosmic Fire
was expected or awaited.
it also presented the psychological key to The
Secret Doctrine and is intended to offer study to disciples and initiates
at the close of this century and the beginning of the next century, up until
2025 A.D.
39. We
see the ongoing utility of A Treatise on Cosmic Fire—a century
of utility. We are living through the period in which TCF is to be assimilated.
40. From
my estimation this great book will offer much of value to students for
centuries to come, and so will the Secret Doctrine.
41. Nevertheless,
2025 is an important date for the inauguration of the third dispensation
of the Teaching. Who knows the exact nature of the anticipated Teaching?
We may say, however, that it will have much of the first ray in it, even
as HPB’s teaching (though she was a first ray initiate) had much of the
third, and AAB’s much of the second.
42. The
Tibetan Master seems to be at home on all three Rays of Aspect.
[page 779] Later A.A.B. felt that it would be
of value to me and to the work if she demonstrated that she could write
books (useful to students) apart from transcribing my writings and taking
down my notes, rendering them into the thought-provoking English which together
we have developed as a medium for transmission of the ideas which it is
my dharma to make public.
43. AAB’s
motive is very interesting. In this paragraph it is suggested that she
did not write her books to prove she could think (as she humorously suggested
at one point) but, rather, for the sake of the Tibetan’s Work.
44. We
do remember that AAB has (according to the most accepted astrological
rectifications) the sign Leo on the Ascendant of her astrological chart.
In one way she is proving her spiritual individuality.
45. Note
that a special “thought-provoking English” was developed by the
AAB and the Tibetan working together. It is true that the English
usage of the later books is quite different from that found in the earlier
and shows, so it seem, the combined influence of two minds (Gemini).
46. We
note that although a Master may have worked through the karma relating
to the human kingdom, He certainly is still under the demand of dharma.
This duty came upon the Tibetan because of His unique qualifications for
the task.
The average psychic and medium is not usually of a high-grade intelligence
and A.A.B. desired to prove (for the aiding of the work of the future) that
one could do definitely psychic work and be of a real intelligence.
47. Although
AAB repudiated psychism and the Tibetan assured her that she was not clairvoyant
or clairaudient and would not be in this life, we find Him saying that
she was doing “psychic work”. Her psychism is obviously of the higher
kind and not of the kind with which she feared to be involved.
48. If
we read carefully of the higher psychic powers, we shall see them as very
distinct from that which is usually considered to be psychism. (TCF 188).
49. AAB
was always an exponent of spiritual intelligence. She united intelligence
with psychism and a high form of mediumship. Spiritual work has often
fallen into ill-repute because its exponents have demonstrated themselves
as less intelligent than the normal, intelligent people of the
world. The reputation surrounding the higher psychic work needed to be
elevated.
She has, therefore, written four books which are entirely her own production:
The Consciousness of the Atom. The
Soul and Its Mechanism. From Intellect to
Intuition. From Bethlehem to Calvary.
50. The
four books which are “entirely her own production” must be distinguished
from the book on which AAB and the Tibetan collaborated.
She has also written one book in collaboration with me, entitled
The Light of the Soul; in it I give the translation of the Sanskrit Sutras
of Patanjali and she contributes the commentary, referring to me occasionally
for reassurance as to meaning.
51. Just
as it is said that Master KH proofread the translations of the Stanzas
of Dzyan before HPB commented upon them, so we see Master DK providing
accurate translations of the Yoga Sutras so that AAB could comment upon
these stanzas with assurance.
52. We
see AAB checking in with DK regarding meanings where necessary.
Then followed A Treatise on White Magic.
This was written years ago.
53. It
was written in the later 1920’s.
As it was written it went out, chapter by chapter, to the senior students
of the ArcaneSchool
as reading matter only.
54. There
was not yet a Study Set designed around this material. Later the Arcane School section known as “The Magical
Work of the Soul” utilized material from A Treatise on White Magic.
It is the first book ever given out upon the training and
control of the astral or emotional body.
55. This
may come as a surprise given the wealth of all kinds of information to
be found within TWM, however, here we see one of Master DK’s major motives
in writing the book.
56. It
is true that there can be no white magic without a controlled astral body.
Many occult books have been written upon the
subject of the physical body and its purification and upon the etheric or
vital body; most of them have been compilations of other books, both
ancient or modern.
57. In
writing TWM, DK was raising the standard, and taking the preoccupations
of the aspirant another step inward.
This book of mine, however, is intended to train the modern aspirant in
the control of his astral body, by the aid of the mind as that mind is,
in its turn, illumined by the soul.
58. The
illumined mind is required if the astral vehicle is to be controlled.
In this respect, we find Scorpio to be a sign conducive both to this illumination
and to astral control via the mind.
“In Scorpio the mind is released into full
governing activity. This release takes place in two stages: Stage
1—Wherein the intellect becomes dominant and
powerful and controls eventually the emotional nature.
Stage 2— Wherein
the intellect is illumined by the light of the soul.” (EA 179-180)
The next book undertaken was A Treatise on the Seven Rays. It is
a long book, not yet completed.
59. Master
DK considers the five volumes as one long book.
It is taking shape in four volumes, two of which are already published
(Esoteric Psychology, Vols. I and II),
one is ready for publication (Esoteric Astrology) and the final volume is
in process of writing. (Esoteric Healing)
Volumes one and two deal with the seven rays and their seven psychological
types and thus lay the foundation for the new psychology for which modern
psychology, materialistic as it may be, has laid a sound basis.
60. The
Tibetan is always appreciative and inclusive of humanity’s thinking when
He can be.
61. So
often, a sound material basis provides the foundation for more rarefied
considerations. DK often praises the work of modern medical science, recognizing
its importance as a foundation for esoteric healing.
Volume three is entirely given over to the subject of esoteric
astrology and forms a unit [page 780] in itself.
62. Since
astrology is the “greatest and oldest of all the sciences” (EA 5), it
would naturally form an entire unit of study—really a vast unit
of study requiring more than one life to learn well.
63. This
book (Esoteric Astrology) is considered by the Tibetan to be the
most occult He wrote because it deals entirely with energies and forces.
It is intended to launch the new astrology which is founded
on the soul and not on the personality.
64. The
true and complete astrology of the soul cannot yet be expressed through
horoscopes presently in use. The Masters use other kinds of charts about
which a few hints have been given. Still, with what the Tibetan has
given, we are on our way to the unfoldment of a new and more spiritual
astrology.
Orthodox astrology sets up a chart which gives the fate and destiny of
the personality, and when that personality is little evolved or is only
of an average development, it can be and often is amazingly correct.
65. This
is because the power of conscious choice is not cultivated.
It is not so correct, however, in the case of highly developed people,
aspirants, disciples and initiates who are beginning to control their stars
and consequently their actions; the events and the happenings in their lives
then become unpredictable.
66. In
such cases the ambient energies can be determined, but what the disciple
or initiate does with them becomes indeterminate.
67. The
new and future astrology is to be applied to advanced people and those
who are definitely upon the spiritual Path.
The new and future astrology endeavours to give
the key to the horoscope of the soul, as it is conditioned by the soul ray
and not by the personality ray;
68. It
is necessary to know the soul ray (and personality ray) before
it is possible to give a truly esoteric reading (given the horoscopes
presently in use). (cf. EA 222)
69. In
such cases, the soul-ray planet becomes of particular importance, whereas
that same planet in the horoscope of someone with a different soul ray
may have nowhere near the same weight.
70. Notice
the term “horoscope of the soul”. Such are in the possession of the Masters
of the Wisdom but not yet capable of being erected even by relatively
advanced spiritual astrologers. This will shortly change.
enough has been given by me to enable astrologers,
who are interested and of the new inclination, to work out the future from
the angle of this new approach.
71. This
means, “to work out the future astrology”. It also may be telling us something
about new approaches to the progressed horoscope.
72. The
true progressed horoscope should tell us something about the unfoldment
of soul potentials in and through the personality life.
Astrology is a fundamental and most necessary science.
73. This
statement must be remembered by many esotericists who tend to dismiss
it as both personal and strictly technical.
A.A.B. is not well versed in astrology; she cannot set up
a chart nor could she tell you the names of the planets with the houses
which they rule.
74. The
limits of AAB’s knowledge of astrology are nowhere more explicitly expressed.
75. In
fact, she may even have had a bias against astrology—at least the study
of astrology as applied to the person or individual (as her rays did not,
I would think, incline her in this direction).
76. For
many years in the Arcane School, astrology
was not a subject on which any particular emphasis was placed. In fact,
my experience has shown me, that it was avoided. This may have been an
unintentional part of the AAB legacy.
I am, therefore, entirely responsible for all that appears in this
and all my books, except, as before explained, the one book, The
Light of the Soul.
77. DK
seems to be taking special responsibility for that which appears in the
astrology book as AAB was not in a position to contribute any knowledge
to it.
The fourth volume deals with the subject of healing, and with the bridging,
by the antahkarana, of the gap which exists between the Monad and the personality;
it also gives the Fourteen Rules which those in training for initiation
have to master.
78. This
is really interesting, as it appears that what eventually became Vol.
IV and Vol. V were considered at the time of this writing as only one
book—Vol. IV.
79. We
note that in the discussion of “bridging”, it is the gap between the Monad
and the personality that is mentioned, and not the gap between the spiritual
triad and the personality. Effectively, these gaps are the same, for,
in a way, the spiritual triad is the Monad (i.e., the immediate
expression of the monad through three divine aspects on the three planes
immediately beneath the monadic plane).
80. The
Fourteen Rules are definitely related to initiation. The initiation or
initiations suggested in this connection are probably higher than the
initiations targeted by the Fourteen Rules of Applicants to Initiation
in Initiation: Human and Solar. The Rules for Applicants can be
applied to those who are applying to the first three initiations. The
Fourteen Rules for Disciples and Initiates seem to begin with the third
initiation and move far beyond. One would have to be a Master to fulfill
some of these more advanced Rules.
Again, I would call your attention to this last theme, reminding you that
the true initiate has never made the slightest claim, either privately or
publicly, to be an initiate. It is against the occult law and too many people
of no particular spiritual focus or intellectual capacity make these claims
and consequent harm has ensued, thus lowering the idea of the Hierarchy
and the nature of adeptship in the eyes of the watching public.
81. Here
is a statement of the greatest importance and should be reviewed by all
those interested in the science of initiation and group initiation.
82. It
is clear that the reputation and true elevation of the Hierarchy must
be sustained. When there is claim-making (always indulged in by those
who are not true initiates), the elevation of the Hierarchy is lowered
in the consciousness of those who hear the claims.
I am, therefore, entirely responsible for the
Fourteen Rules and their elucidation and application.
83. We
note DK claiming responsibility for various aspects of the Work. He does
this, most often, for the sake of protecting the Work.
A.A.B. has never claimed to be more than a working disciple, occupied with
world work (which no one can deny) and has re-iterated again and again that
the word "disciple" is the legitimate and non-controversial word
(as well as the truthful word) to be used for all grades of workers in the
Hierarchy from the probationary disciple, [page 781] loosely affiliated
with certain disciples in that Hierarchy, up to and including the Christ
Himself, the Master of all the Masters and the Teacher alike of Angels and
of men.
84. The
essential humility of AAB is noted, and the use of the term “disciple”
encouraged.
85. We
can see that the term “disciple” is comprehensive, indeed, as it includes
the Christ, Himself.
86. It
is important that the Ageless Wisdom Teaching not seem strange and quaint
(therefore, relatively useless) to the thinking public. Therefore, caution
must be exercised in the use of the terms by means of which we describe
the abilities of those who are closely associated with this Wisdom Teaching.
She has steadily set herself, with my full approval, against the unwholesome
curiosity as to status and title which is a blight on so many occult groups,
leading to the full tide of competition, jealousy, criticism and claim-making
which distinguishes the majority of the occult groups, which renders futile
so many of their publications and which hinders the general public from
receiving the teaching in its purity and simplicity.
87. The
dangers of claim-making are here set forth. So many negative thoughts
and emotions arise when spiritual ambition prods one to make claims as
to spiritual status.
88. To
do so is a disservice to the general public which needs the Ageless Wisdom
teaching in its purity and simplicity.
Status and title, place and position count for
nothing. It is the teaching that counts—its truth and its intuitive appeal.
This you must constantly bear in mind.
89. These
are strong statements and should set the disciple on watch against any
thought, word or behaviour which seems to set him or her apart from fellow
disciples.
90. “It
is the teaching that counts”—this must oft be repeated. The personality
wants itself to count and overtakes the consciousness of many well-meaning
people. The Plan and the Teaching come first—followed by those whom the
Plan and Teaching serve and then, and only then, those who serve the Plan
and the Teaching.
The accepted disciples of a Master who arrive at recognition
of Him from within themselves—a recognition which can then be corroborated
by their fellow disciples and used by the Master Himself as a factual condition—know
their Master, accept teaching from Him and among themselves speak of Him
as He is to them but not to the outside world.
91. When
a true recognition of the Master emerges as a fact in consciousness, one
will know with whom one can speak freely.
92. In
order for this recognition to emerge, one must be at least an “accepted
disciple”. Only an accepted disciple will truly know the Master.
93. Note
that recognition of the Master must come from within. The factuality
of this recognition can then be used by the Master to increase
the effectiveness of the disciple.
94. One
of the major tests is here given—the test of silence as to one’s
knowledge of the Ashram. Much discretion is needed in this regard, and
many violations occur through indiscreet speech.
The papers lately printed in The Beacon and inadequately
censored were given by me, as a Master, to the members of a group within
my Ashram. This group has preserved my anonymity for more than a decade,
which was their correct and obvious duty.
95. We
see how it came to be revealed to the general public that the Tibetan
was indeed Master DK.
The books, therefore, have been going out steadily for years. When A Treatise
on the Seven Rays is completed, a short book on glamour ready for the press
and this book on DISCIPLESHIP IN THE NEW AGE is in the hands of the
public, then the work of A.A.B. for me will be over, she can resume her
work in the Ashram of her own Master—the work of His disciple.
96. There
was a schedule of writings to complete, and AAB could not be released
fully into her own Ashram until the completion.
The next phase of the work which I sought to see accomplished is now in
working order. It was my wish (as it is the wish of many associated
with the Hierarchy) to see an esoteric school started which would leave
the membership free, which would bind them by no pledges or oaths
and which would—whilst assigning meditation, study and giving esoteric teaching—leave
people to make their own adjustments, to interpret the truth as best they
could, to present to them the many points of view and at the same time communicate
to them the deepest esoteric truths which they could recognise if there
was that in [page 782] them which was awakened to the mysteries and which,
even when read or heard, could do them no harm if they lacked the perception
to recognise the truth for what it was.
97. We
see that one of the principle motives in the starting of the Arcane School was to leave students of occultism
in perfect freedom to make their own adjustments and interpretations.
98. The
Arcane
School was to be truly a school for the
training of disciples. It was to go deeper than most, if not all, of the
occult schools then available.
Such a school was started in 1923 by Alice A. Bailey with the aid of Foster
Bailey and certain students of vision and spiritual understanding.
99. The
original group worked more on theosophical writings than on the material
being brought through by AAB. 100. As of this writing (2005)
the Arcane School
has been active for some 82 years.
She made it a condition that I should have nothing to do
with the Arcane School
, and that I should have no control over its policies and curriculum.
101. This is very interesting.
It might have been thought that DK, Himself, wanted nothing to do with
the school in the attempt to render AAB completely spiritually self-reliant.
102. In fact, it appears that
AAB realized that founding such a school was a test for her, and sought
to prove herself, independently of a Master’s
assistance.
Even my books were not used as textbooks and only during the
past three years has one of them, A Treatise on White Magic, been
adopted as a course of study and that at the very earnest request of many
students.
103. It was principally Theosophy
that was studied. What might AAB’s motives have been? Did she not completely
trust that which she was bringing through? Or was it simply not assembled
into a form that could be used in a curriculum.
104. It is interesting that
when one of the Tibetan’s books finally came to be used, it was through
the “very earnest request of many students” and not, originally, at the
initiative of AAB.
Also, some of the teaching upon the antahkarana
(which will appear in the fifth volume of the Treatise on the Seven Rays)
has been used for two years in one section of the fourth degree, entitled
Weavers in the Light.
105. The antahkarana work
is one of the main features of the Weavers in the Light set of studies.
“Weavers” is one of the advanced sections of AS study.
The teaching on glamour has been given as some of the reading matter for
another section.
106. This teaching on glamor
was written in connection with Group IX.2—the “Trained Observers”.
No obedience is expected in the Arcane School, no emphasis is laid on "obeying
the Master," for no Master is running the school.
107. This is an important
point. So many occult schools claim to have a supervising Master behind
them. AAB must have realized that modern esoteric schools must be headed
by disciples who are to take full responsibility for their development.
108. When a school is directed
by a founding disciple (and not by the supposed presence of a Master)
the spectre of authoritarianism is banished.
Emphasis is laid upon the one Master in the heart,
the soul, the true spiritual man within each human being;
109. The soul on its own plane
is a Master. This is the first Master to be contacted, and no human
Master can be contacted in fullness before the disciple comes into full
relationship with the “Master in the heart, the soul, the true spiritual
man.”
no theology is taught; the student
is under no compulsion to accept any interpretation or presentation of truth;
he can accept or reject the fact of the Masters, of the Hierarchy, of reincarnation,
or of the soul and still remain a member of the school in good standing.
110. This is another important
point. It is unlikely that there would be students continuing their study
with the AS if they did not accept as factual the Masters and the Hierarchy,
and reincarnation, but it is important to realize that they would not
be forced by the Arcane School to accept such doctrines.
111. We can see the importance
of the freedom of the human mind and human will emphasized by true esoteric
schools such as the Arcane
School
.
No loyalty is expected or asked,
either to the school or to A.A.B. Students can work in any of the occult,
esoteric, metaphysical or orthodox groups and churches and still be members
of the school.
112. We see the inclusive
attitude so different from the various occult schools of the period. The
more exclusive esoteric schools are largely conditioned by the sixth ray.
They are asked to look upon such activities as fields of service wherein
they can express any spiritual help they may have gained through their work
in the school. Leaders and senior workers in many occult groups are working
in the Arcane School,
but they feel perfectly free to give their time, loyalty and service to
their own groups.
113. Because of this attitude
of free association, the strengths gained in the Arcane School could be spread to many different
schools and organizations.
This school has been in existence for twenty years and is now entering
into a new cycle of growth and usefulness—along with the whole of humanity—and
for this due preparation is being made. The keynote of the school
is service, based on love of humanity. The meditation work is balanced
and paralleled by study and by the effort to teach the students to serve.
114. In case we should imagine
that the Arcane School
caters only to study, approached through a strictly mental attitude, we
learn otherwise. “Service” is its keynote.
[page 783] Another phase of my work came into
existence about ten years ago when I started to write certain pamphlets
for the general public, calling attention to the world situation and to
the New Group of World Servers.
115. This was in 1932. We
can trace the idea of the NGWS to that time. In fact, it would seem that
the impulse for its formation came from the 1925 Centennial Conclave.
I thus endeavoured to anchor on earth (if I may use such
a phrase) an externalisation or a symbol of the work of the Hierarchy.
116. The NGWS is to be considered
an “externalisation or a symbol of the work of the Hierarchy”. This is
an important light in which to hold this group.
It was an effort to band together subjectively and
(where possible) objectively all those people of spiritual purpose
and deep love of humanity who were actively working in many countries, either
in organisations or alone.
117. We note that an objective
banding was considered desirable. This has sometimes been forgotten when
considering the NGWS strictly a subjective group.
118. The requirements for
membership in this group are, minimally, “spiritual purpose” and “deep
love of humanity”. We can see the importance of the heart center.
Their name is legion. Some few are known to the workers in
the school. Thousands are known to me but not to them;
119. We realize that by 1943,
there were thousands of members in the NGWS. It is interesting and important
that these workers would be known to the Members of the Hierarchy.
120. We gather, through the
use of the word “legion”, that there were many thousands at that time
and, no doubt, many more today.
all are working under
the inspiration of the Hierarchy and are, either consciously or unconsciously,
fulfilling the duties of agents of the Masters.
121. We learn that it is possible
to be a conscious or unconscious member of the NGWS. It is the Hierarchy
which inspires them.
Together they form a band, closely knit on the inner side by spiritual
intention and love.
122. No matter how geographically
scattered, their bonds are close. Spiritual intention and love overcome
geographical distance.
Some are occultists, working in the various occult groups; some are mystics,
working with vision and love; others belong to the orthodox religions and
some recognise no spiritual affiliations, so-called, at all.
123. There is a great diversity
of types within the NGWS. Association with occultism, mysticism or religion
is not a necessary requirement for membership.
All are, however, animated by a sense of responsibility for human welfare
and have interiorly pledged themselves to help their fellowmen.
124. Shall we say, from a
certain perspective, that true members of the NGWS are “pledged
disciples”? They have made an inner promise to themselves, even if they
do not know the technical language of occultism with its discussion of
the soul.
125. A true sense of responsibility
is one of the first indications that the soul is active in the life of
the personality.
This great group constitutes the World Saviour at this time
and will salvage the world and inaugurate the new era after the war.
126. The Christ is the World
Saviour, but the NWGS is a saving and salvaging group.
127. The Tibetan had great
hopes for this group following the Second World War.
128. Has the world been salvaged?
Has the NGWS inaugurated a “new era”? The answer will depend upon one’s
perspective.
The pamphlets which I wrote (the first of which was called The Next Three
Years) indicated their plans and purposes, and made suggestions as to modes
and methods of cooperation with this group of World Servers, already in
existence and active in many fields. Those whom the New Group of
World Servers influence and with whom they seek to work and who can act
as their agents, we call the men and women of goodwill.
129. Just as the members of
the NGWS are agents of the Spiritual Hierarchy, so the men and women of
goodwill are the agents of the NGWS.
I made an effort to reach these people in 1936 when there was a faint possibility
that the war even at that late hour might be averted.
130. It was a terrific initiative.
The Hierarchy pushed forward powerfully. There was an important second
ray impulse at the time.
131. We note that despite
the encouraging words sounded in the Tibetan’s writings at that period,
the possibility of averting the war was only “faint”.
132. Hitler had come to full
power in 1933, the year before the pamphlet “The Next Three Years” was
written.
Many will remember that campaign and its relative success. Millions were
reached by means of the spoken and written word and by the radio but there
were not enough people, spiritually interested, to take the needed steps
to stem the tide of hate, evil and aggression which threatened to engulf
the world.
133. The fate of humanity
always depends upon the number and quality of those who can be enlisted
to oppose the forces of hate, evil and aggression.
134. The battle is fought
largely inwardly. If it is not successful, then the inner conflict is
precipitated upon the outer plane.
135. Even today, we must ask,
“are there enough people” to prevent the precipitation
onto the physical plane of the dire inner conflict between progression
and regression which is presently wracking the psyche of humanity.
The war broke out in 1939 in spite of all the efforts of the Hierarchy
[page 784] and Their workers, and the goodwill
work fell naturally into abeyance.
136. By that time, the war
had simply to be fought.
137. We see that Hierarchy
strained to avoid the war. This is fascinating when we realize how much
cleansing occurred because of that war. It seems that Hierarchy exerts
itself to spare humanity pain; however, that very pain (if not carried
beyond a certain point), promotes their rapid advancement.
That part of the work in which members of the
Arcane School had sought to serve and which had resulted in the forming
of nineteen centres for service in as many countries had temporarily to
be dropped—but only temporarily, my brothers, for goodwill is the
"saving force" and an expression of the will-to-good which animates
the New Group of World Servers.
138. We are here given an
important definition of the “saving force”: it is “goodwill”.
139. It is, however, the “will-to-good”
which animates the NGWS. The distinction should be noted.
I would emphasise that this work of anchoring the New Group
of World Servers and organising the goodwill work has nothing whatsoever
to do with the school except in so far that members in the school were given
the opportunity to help in the movement.
140. Interestingly, it has
been largely first ray workers who have worked with the organization called
World Goodwill.
141. DK distinguishes between
the work of the Arcane
School and the work of World Goodwill.
142. The New Group of World
Servers is inclusive of all ray types.
They were left entirely free to do so or not as they chose;
a very large percentage ignored the effort altogether, thus demonstrating
the freedom which they felt and had been taught.
143. The attitude of freedom
pervaded the Arcane School.
144. DK seems to suggest that
this goodwill work contributive to the anchoring of the NGWS should not
have been ignored.
When the war broke and the entire world was hurled into the
consequent chaos, horror, disaster, death and agony, many spiritually minded
people were anxious to stay aloof from the struggle.
145. Elsewhere DK has dealt
with this tendency towards aloofness rather strictly, especially when
it occurred amongst His own disciples.
They were not the majority but a powerful and noisy minority. They regarded
any attitude of partisanship as an infringement of the law of brotherhood
and were willing to sacrifice the good of the whole of humanity to a sentimental
urge to love all men in a manner which necessitated their taking no action
or decision of any kind.
146. We see here how sentimentalism
and a partial vision of planetary actualities could have led to the destruction
of humanity.
Instead of "my country right or wrong," it was "humanity,
right or wrong."
147. Such people demonstrated
an unwillingness to uphold true spiritual values.
When I wrote the pamphlet called The Present World Crisis and the succeeding
papers on the world situation, I stated that the Hierarchy endorsed the
attitude and aims of the United Nations, fighting for the freedom of the
whole of humanity and for the release of the suffering people. This necessarily
placed the Hierarchy in the position of not endorsing the Axis position
in any way.
148. In short, the Hierarchy
chose sides. Some may not understand why this should have been so.
Many in the goodwill work and some few in the school interpreted this as
political in import, presumably believing that a position of complete neutrality,
where both good and evil are concerned, was demanded of spiritually inclined
people.
149. A significant glamor
is here revealed.
Such people fail to think clearly and confuse an unwillingness
to take sides with brotherly love, forgetting the words of the Christ that
"he who is not with me is against me." [page
785]
150. Those treading the Path
must learn the meaning of “battle”. There are many internal and external
conflicts to be experienced upon this Path.
151. The Path of Occultism
is a hard Path, not a path of sentimentalism. Purpose and Will must govern
the mind, not the search for astral comfort.
Let me repeat what I have oft said before. The Hierarchy and
all its members, including myself, love humanity but they will not endorse
evil, aggression, cruelty and the imprisoning of the human soul. They stand
for liberty, for opportunity for all to move forward along the way of light,
for human welfare without discrimination, for kindness and the right of
every man to think for himself, to speak and to
work. Necessarily they cannot, therefore, endorse the nations or the people
in any nation who are against human freedom and happiness.
152. The Axis powers were
enemies of humanity. Christ condemned not the sinner but the sin. The
members of Hierarchy (consisting of those who are close co-workers of
the Christ) are compelled to do the same.
In Their love and Their grasp of circumstance, They know that in a later life
or lives the majority of those who are now the enemies of human freedom
will themselves be free and tread the Lighted
Way.
153. Hierarchy sees the potential
in each and all.
In the meantime, the entire force of the Hierarchy is thrown on the side
of the nations struggling to free humanity, and on the side of those in
any nation who thus work. If being on the side of goodness and freedom
is deemed detrimental to the spiritual issues, then the Hierarchy will work
to change the attitude of people as to what is spiritual.
154. Hierarchy has to fight
the misconceptions of well-meaning people. DK is hinting that our conception
of true spirituality is often erroneous. Spirituality is not sentimentalism.
It is the soul that must infuse the mind to reveal the nature of
spirituality; the mind must not be swayed by the astral body.
I have, therefore, been interested in three phases of the
work: the books, the Arcane School, and the New Group of World
Servers.
155. Three important phases
of the Work are thus revealed, and perhaps they can be related to the
three Rays of Aspect.
The impact made upon the world by these three aspects of the work has been
definitely effective and useful. The sum total of the useful work accomplished
is what counts and not the criticisms and the misunderstanding of those
who, basically, belong to the old order, and to the Piscean Age. They are,
therefore, unable to see the emergence of the new ways of life and the new
approaches to truth.
156. These three aspects of
the work are definitely progressive and have been successful.
157. The new will always
be criticized by the old, i.e., by those wedded to old values and
who basically do not understand.
I have stood all this time behind the scenes. The books and
pamphlets have been my responsibility and carry the authority of truth—if
truth is there—and not the authority of my name or of any status which I
might claim, or which might be claimed for me by the curious, the inquisitive
and the devotee.
158. DK emphasizes that truth
is greater than the authority of any author.
159. His phrasing is interesting,
for He seems to say that the books and pamphlets do, indeed, “carry the
authority of truth”, but then He forces the reader to think about whether
truth is really to be found in those writings.
160. It is clear that DK wants
to disabuse humanity of its easily accessed devotional attitude.
I have dictated none of the policies of the school or interfered
in its curriculum; for them A.A.B. is responsible. My books and pamphlets
have been made available to school students along with the rest of the general
public.
161. A clear delineation of
responsibility is presented. AAB is responsible for the Arcane School and DK for His books and pamphlets.
162. The overlap is in the
utilization of the books and pamphlets by the school.
I have sought to aid the goodwill work (for which Foster Bailey
is responsible) by suggestion and by indicating what is the work that the
New Group of World Servers are seeking to [page 786] do, but no authoritative
requests have been made in my name, nor will they ever be made.
163. FB was also, temporarily,
a disciple of Master DK. We see DK leaving him free to direct WGW as he
saw fit. Disciples grow through the freedom to decide and not through
the strict following of orders.
The sum total of all these activities has been good; the misunderstandings
have been few and have been inherent in the personal equipment and attitude
of the critical. Criticism is wholesome so long as it is not permitted
to become destructive.
164. DK distinguishes between
criticism as “that dire creator of misery” (i.e., destructive criticism)
and constructive criticism which may lead to improvement.
165. DK seems to be saying
that when criticism arises, it often has little to do with that which
is criticized, and far more with an inherent tendency to criticize found
in the equipment of those who are critical.
166. When DK says that “criticism
is wholesome” He means that it may contribute to unity and wholeness.
Paralleling these major activities, I have, since the year 1931, been training
a group of men and women, scattered all over the world, in the techniques
of accepted discipleship, academically understood.
167. Most of those who were
trained in this manner were eventually regarded by DK as “accepted disciples”.
The New Seed Group (consisting of twenty four members) and organized in
1940 or late 1939, consisted entirely of accepted disciples.
Out of the many possible neophytes, I indicated a group of approximately
45 people—some known personally to A.A.B. and some quite unknown—who had
demonstrated a willingness to be trained and who could be tried out for
fitness for the group work of the new discipleship.
168. Master DK was aware of
these people and informed AAB of their existence. She then contacted them.
These people received direct personal instructions from me and certain
general instructions which embodied the newer approach to the Hierarchy
and to the spiritual life, though based, of course, on the ancient rules.
Some of these instructions are made available to the general public in this
book, but no indication is given of the persons thus trained and no information
will be made available; names, dates and locations are changed, though the
instructions remain as given.
169. Instead of explicit names,
the three or four keynotes given to the disciple by the Tibetan were chosen
as identifiers. These keynotes were then abbreviated by using the first
letter of each keynote. A disciple with the keynotes of Joy, Wisdom and
Knowledge of the Plan, would, for instance, be identified as J.W. K-P.
170. In the DINA books some
locations are deleted so that participants could not be recognized by
those who knew where they lived or the geographical areas in which they
were active.
171. I have not seen that
dates have been changed. When a check was made, the dates appearing in
the DINA books are the same dates appearing in original papers.
Necessarily these people have, from their contact with me, ascertained
my identity. They have known for years who I am. But they have preserved
my anonymity with great care and under real difficulty, owing to the fact
that hundreds of people in nearly every country in the world have speculated
upon my identity and many of them have guessed it accurately.
172. To preserve the identity
of the Tibetan was a great test—of “occult silence”.
173. This test was necessary
if the work was to be protected from objective and subjective interference.
Therefore, today, in spite of all that A.A.B.
and my disciples have been able to do, it is generally conceded that I am
a Master and a name has been given to me.
174. It seems that general
speculation had revealed DK’s status. Later a clerical error confirmed
it.
To my own group of specially picked aspirants I have acknowledged my name
when they themselves had interiorly arrived at it.
175. This is always the occult
way. The Teacher can confirm that which the student has determined
interiorly, but may not give the answer before there is confirmation.
Thus, the student’s powers of enquiry and ascertainment are strengthened.
It was both foolish and false to do otherwise; in communicating with them
or in writing instructions on the new discipleship, I necessarily took my
rightful position and name.
176. There could also emerge
a kind of glamor of mystery promoted if the Tibetan evaded confirmation
once a student had made a correct interior determination of His identity.
Some of these instructions have been deemed by me as useful
and appropriate for more general use and were embodied in the series of
papers upon the Stages of Discipleship issued under my name in The Beacon.
They [page 787] were carefully edited, prior to publication, except in one
paper when, some months ago under the pressure of very heavy work,
A.A.B. omitted to delete one paragraph in which I do speak as a Master.
This paragraph, much to her distress, appeared in the July 1943
Beacon. After many years of protecting my identity, she made this
slip and it has, therefore, been publicly stated that I am a Master.
177. The way in which the
identity of Master DK was released is here completely reveled. It happened
in 1943—the year in which this paper was written.
178. Not all that the Tibetan
has written has been released to the public, but the great majority has
been. That which could not be given for more general use has not been
released, being edited out in the preparation of the DINA books.
In this connection, there are three points to which I would
like to call your attention. Earlier—many years earlier—I stated
in A Treatise on White Magic that I was an initiate of a certain standing
but that my anonymity would be preserved.
179. A Master is an initiate.
The following tells us something of His status: “I am an initiate
into the mysteries of being. That statement in itself conveys
information to those who know. You know also that I am in a human body,
and am a resident of northern India. Let that
suffice and let not curiosity blind you to the teaching.” DINA I 8)
180. To be an initiate into
the mysteries of being reveals the Tibetan as a Master, for those who
understand the terminology.
Years later, owing to this mistake, I am apparently
in the position of contradicting or reversing myself, and so changing my
policy. Actually I am not doing so. The spread of the teaching alters circumstances
and the need of humanity demands at times a changed approach. There is nothing
static in the evolution of truth. It has long been my intention to
do all that was necessary to bring the fact of the Hierarchy and its membership
more definitely before the public and in a more arresting way.
181. Is the Tibetan making
the best of a bad situation, or is the “mistake” of AAB, not really a
mistake in the greater scheme of things?
182. It would seem that the
mistake made it possible for Master DK to “bring the fact of the Hierarchy
and its membership more definitely before the public and in a more arresting
way”. Surely the emergence of DK’s true name and status would be “arresting”!
183. The Masters are nothing
if not adaptable.
Years ago, I definitely told A.A.B. (as did her own Master) that her
major duty as a disciple was to familiarise the public with the true nature
of the Masters of the Wisdom, and thus offset the erroneous impression which
the public had received.
184. We see that informing
the public of the true nature of the Masters is high on the list of the
Masters’ priorities.
185. HPB had done some of
this work but “bitterly regretted” having done so when she saw the great
distortion that resulted.
This she has done to a certain degree but not
to the full extent that was intended. She has shrunk from the task, owing
to the disrepute into which the whole subject has fallen because of the
false presentations given out by the various teachers and occult groups,
plus the ridiculous claims put out by the ignorant about us.
186. This is straight talk
from the Master. It is understandable why AAB shrunk
from the task.
187. Has there been much progress
since her time? Is there greater understanding today of the Masters, Their
nature and their mission than there was some sixty years ago?
188. We note DK’s words, “false”,
and “ridiculous”, and should, perhaps, pause to evaluate how we present
the subject. H.P.B., her predecessor, stated
in certain instructions sent out to the Esoteric Section of the Theosophical
Society that she bitterly regretted ever mentioning the Masters, Their
names and functions. A.A.B. has been of the same opinion.
189. Realizations of the inevitable
distortions have been so painful.
The Masters, as portrayed in the Theosophical Society faintly resemble
the reality;
190. This is especially so
in some of the presentations of them as “Ascended Masters”; the word “Ascended”
is badly misunderstood. Actually it relates to the sixth initiation. These
Masters are, however, portrayed through some sixth ray filter which makes
them seem unnaturally elevated and so far above humanity as to have little
to do with it in any practical way. This is far from the truth.
191. Further, the ‘portraits’
or renderings of their appearance is unnaturally childish.
much good has been done by this testimony to
Their existence, and much harm by the foolish detail at times imparted.
192. That impartation of detail
may, perhaps, be found in the works of C.W. Leadbeater.
193. The presentation, therefore,
has had mixed results.
They are not as pictured; They do not issue orders
to Their followers (or rather devotees) to do thus and so, to form this
or that organization, nor do They indicate [page 788] certain individuals
as being of supreme importance and hierarchical status; They know
full well that disciples, initiates and Masters are known by their works,
their deeds and their words; they have to prove their status by the work
they accomplish.
194. A major misconception
is here destroyed.
195. The Masters encourage
their disciples to work out their own destiny.
196. The manner in which a
true disciple or initiate is recognized is here specified—“by their works,
their deeds and their words”. They prove themselves through their accomplishments.
They are not anointed!
The Masters work through Their disciples in many organisations; They do
not exact, through these disciples, the implicit obedience of the organisation
members, nor do They exclude from the teaching those who disagree
with the organisational policies or the interpretations of the leaders.
197. Occult obedience is a
very different thing from the kind of obedience exacted by dictatorial
leaders (claiming that the Masters demand such obedience).
198. We can see that the whole
subject of the Masters has been presented through a separative sixth ray
filter.
They are not separative and antagonistic to the groups working
under various disciples or other Masters, and any organisation in
which the Masters are interested would be inclusive and not exclusive.
199. This is an important
touchstone—inclusivity vs. exclusivity.
200. So often the liabilities
of aspirants and disciples are projected onto the Masters whose state
of mind is entirely otherwise. Thus the lesser ever limits the greater.
They do not fight over personalities, endorsing
this one or rejecting that one simply because the policies of an organisational
leader are, or are not, upheld. They are not the spectacular and ill-bred
people portrayed by the mediocre leaders of many groups, nor do They choose
(for Their pledged disciples and prominent workers) men and women who, even
from a worldly point of view, are of a pronounced inferiority or who deal
in claim-making and in the art of attracting attention to themselves.
201. The matter is set straight.
DK is helping to clear away misconceptions.
202. The phrase “spectacular
and ill-bred people” is almost humorous. It is obviously the longing for
the spectacular, and the poor breeding of those who thus long, which has
created the false images.
203. DK is not describing
an imaginary situation. This is precisely how so many group leaders have
conducted themselves. It is shocking, but true.
To be a probationary disciple, one can be a devotee; the emphasis can then
be laid on purification and the acquiring of an intelligent understanding
of brotherhood and human need; to be an accepted disciple, working
directly under the Masters and active in world work (with a growing influence)
requires a mental polarisation, a heart development and a sense of real
values.
204. DK makes a clear distinction
between the orientation and development of probationary and accepted disciples.
205. We see that whereas a
probationary disciple may be largely stimulated by the solar plexus, this
will not do for the true accepted disciple.
206. The section immediately
above offers a very good definition of the true nature of an accepted
disciple:
a. mental
polarization,
b. heart
development,
c. a
sense of real values,
d. active
in world work
e. and
working directly under the Masters.
Knowing all the above, and having watched the ill effects of
the usual teaching given anent the Masters, A.A.B. has gone to extremes
in order to present the true nature of the Hierarchy, its goals and personnel;
she has sought to lay the emphasis—as does the Hierarchy itself—on humanity
and on world service, and not on a group of Teachers who, even if They have
transcended the usual personality problems and experience in the three worlds,
are still in process of training and are preparing Themselves (under the
tuition of the Christ) to tread "the Way of the Higher Evolution,"
as it is called.
207. AAB has introduced the
whole subject of the Masters with a true sense of proportion.
208. So many seem to imagine
that the Masters have “arrived” at a stage of final development, and fail
to consider them as evolving beings.
209. The emphasis is to be
laid on “humanity and world service”. Emphasis upon the “Teachers” is
secondary.
The name given to us by some disciples in Tibet gives the clue to our
point of attainment. They call the Hierarchy the "society of organised
[page 789] and illumined Minds"—illumined by love and understanding,
by deep compassion and inclusiveness, illumined by a knowledge of the plan
and aiming to comprehend the purpose, sacrificing Their own immediate progress
in order to help humanity. That is a Master.
210. Illumination, it seems,
is not simply a matter of mentality. Let us look at the agents of illumination:
a. Love
b. Understanding|
c. Deep
compassion
d. Inclusiveness
e. Knowledge
of the Plan
f. Comprehension
of the purpose
211. We note that to be a
Master is to sacrifice. What is sacrificed by the Master? His own immediate
progress for the sake of helping humanity.
The second point I would make is in the form of a question.
What harm does it do if some one points the finger towards a Master and
recognises Him as such, provided His record substantiates the statement
and His influence is worldwide? If by this inadvertent slip, A.A.B. has
thus indicated me as a Master, has any harm been done?
212. DK seems to suggest that
no harm has been done.
My books, the carriers of my influence, have gone to the far corners of
the earth and convey aid and help; the goodwill work which I suggested,
and which F.B. is carrying out voluntarily, has reached literally millions
of people by pamphlet and radio, by the use of the great Invocations, by
the work of the Triangles and by the words and example of the men and women
of goodwill.
213. DK tells something of
His world-wide influence. This influence will substantiate the fact that
He is a Master.
214. A disciple, initiate
or Master is measured by the quality and extent of His influence.
The third point I would bring to your attention is that in
the new cycle which will come at the close of the war, the fact of the Hierarchy
and the work of the Masters—through Their disciples—must and will be brought
to public attention.
215. We have lived through
and are living through that period.
Disciples everywhere will present increasingly the hierarchical plan of
brotherhood, spiritual living and inclusiveness to the world; this will
be done not in terms (so prevalent among the foolish) of "The Master
has chosen me," or "the Master stands behind my effort" or
"I am the representative of the Hierarchy" but by a life of service,
by indicating that the Masters exist and are known to many men everywhere;
216. The real work is accomplished
not through self-reference, but by a life of service, and a general indication
as to the existence the Masters and the fact that they are known to many
men.
that the plan is one of evolutionary development and educational progress
towards an intelligent spiritual goal; that humanity is not alone but that
the Hierarchy stands, that Christ is with His people, that the world is
full of disciples unrecognised because silently working; that the New Group
of World Servers exists; that the men and women of goodwill are everywhere;
that the Masters are not the least interested in personalities
but will use men and women of all attitudes, faiths, and nationalities,
provided that love motivates them, that they are intelligent and have trained
minds and that they have also magnetic and radiant influences which will
attract people to truth and goodness but not to the individual—[page 790]
be he a Master or a disciple.
217. The educational agenda
is here given. In the section above, we learn what we are to tell humanity
a. The developmental and educational nature
of the Plan
b. The fact that Hierarchy stands and is with humanity
c. That Christ is with His people
d. That the world is full
of disciples, unrecognized because working silently
e. That the NGWS exists
f. That men and women
of goodwill are everywhere
g. That the Masters are not
interested in personalities
h. That all men and women
of any kind can be used if love motivates them
218. We note that the power
of magnetism must not be used to attract to the individual, but, rather,
to truth and goodness. This is an important distinction and one to be
pondered.
They care nothing for personal loyalties
but are dedicated solely to the relief of distress and the promotion
of the evolution of humanity and the indication of spiritual goals. They
look not for recognition of Their work or the praise of Their contemporaries
but only for the growth of the light within the world and the unfoldment
of the human consciousness.
219. The Masters are not looking
for personal loyalty; rather they seek those who are loyal to the soul
of humanity and to the emergence of the higher spiritual values.
220. The Masters are also
immune from the love of recognition and praise
221. In detailing the attitude
of the Masters, Master DK sets the standard for our own thought and behavior
The Mantram of Unification:
The sons of men are one, and I am one with them. I seek to love, not hate;
I seek to serve and not exact due service; I seek to heal, not hurt.
222. The tendencies of undeveloped
man are given and these are to be overcome by their opposites.
223. To love, serve and heal
are soul values. To hate, hurt and exact due service indicate the tendencies
common to those under the sway of personality.
Let pain bring due reward of light and love.
224. This, strangely, is the
result of pain. Can anyone rise to greatness without the influence of
pain?
Let the soul control the outer form, And life, and all events,
And bring to light the Love That underlies the happenings of the time.
225. All human beings are
eventually to achieve soul control. This is an immediate demand for disciples.
226. Soul control begins in
relation to the microcosm, but eventually extends to “life and all events”.
227. Can we detect the “Love
that underlies the happenings the time”. DK asserts its reality. No matter
how terrible events may be, that Love substands those events.
228. That “Love” must be brought to light. It
is to be revealed, but first we must discover it in ourselves.
Let vision come and insight. Let the future stand revealed.
229. Humanity must learn to
see, becoming the one-pointed, visionary Sagittarian disciples.
Let inner union demonstrate and outer cleavages be gone.
230. The soul promotes inner
union. Inner union already exists and it must manifest. When it does,
outer cleavages will be gone.
Let love prevail.
231. Love is the conquering
force, and the Christ is the greatest of all Conquerors.
Let all men love.
232. This is the final desirable
result. Love must prevail in the hearts and minds of humanity.
233. The transference of preoccupation
from the third aspect of divinity to the second will be complete.