August 1942
I would like first to remind
you briefly of three points which I made in my last instruction.
1.
Review and reminder is an important
aspect of every sound educational enterprise.
1. This is my last effort
to bring you each in this incarnation up to the point in your spiritual
development which would be entirely possible, if you so desired. Success
or failure in conforming to requirements is entirely your personal affair.
Each of you can be active or inactive as it seems best to you, but I would
remind you that whatever you do affects your group—either constructively
or adversely.
2.
We are reaching a most important
point. The condition caused by WWII is critical. The Hierarchy does not
even know whether the Good will prevail.
3.
Nevertheless DK is attending to
the needs of His group, though the call for protective work on behalf
of humanity is intense.
4.
The Master sees what is possible
for the disciple and seeks for the disciple to reach that possible point
of development. Of the true nature of this possible point of attainment
the disciple, it seems, is often quite ignorant.
5.
Perhaps we should ponder on what
we (individually and as a group) hope to achieve during this incarnation.
Do we underestimate, overestimate? Are we realistic or not?
6.
The responsibility for achievement
rests personally with every disciple. The Master gives all that it is
possible to give; right response is in the hands of His chelas.
7.
We live not unto ourselves alone.
While we rise or fall on the basis of our personal response, that response
definitely affects our group brothers and sisters.
8.
Thus, in asking the group members
to respond to the proffered opportunity, DK also clearly sounds a note
of group responsibility.
2. There are outer processes
at work which are effects of inner happenings in your own souls, in the
Ashram and in the Hierarchy itself.
9.
In the last instruction, DK reminded
us of the rather inconceivable nature of inner process. Of the outer processes
we may learn much, but much of what transpires in the inner recesses of
our nature and within the Ashram is inaccessible to us.
My task is to aid you in fusing
the inner and the outer events so as to bring about a true expression
of the facts as they are in your life, in the Ashram life and in the Hierarchy.
10.
The real “facts” are deeply interior.
The unknown inner events and the somewhat understood outer events are
to be fused. With this fusion the Master can help.
11.
We remember reading of how the
Master blended His light and love with the light and love normally available
to the disciple, and how this blending greatly facilitated group process.
Your task is to develop sensitivity
in these three classes of spiritual events.
12.
Of how much are we aware—of soul,
of Ashram, of Hierarchy? There is a progressive penetration required.
Successful penetration is possible but many do not succeed. A great deepening
of the “esoteric sense” is required.
3. The group is the factor
of importance and, as I said, increasingly the individual life of the
disciple lessens and his group awareness and sensitivity increases.
13.
The importance of the group is
ever the theme in Master DK’s work. There are many sacrifices required
if the group is to be put in first place. What specifically do
we sacrifice for the welfare of the group? What specifically could
we sacrifice for the welfare of the group? It is through such sacrifices
that the initiatory petals of sacrifice unfold.
Bear this in mind as you master
the hard lesson of impersonality—an impersonality shown to you by me,
by A.A.B. and (so difficult a thing to learn!) by your own souls.
14.
Good examples of impersonality
surrounded the disciples. Impersonality is really a concentration upon
the soul nature and an ability to put essences before accidentals.
15.
Have we understood that with respect
to us, our souls (Solar Angels) are impersonal? What would that mean?
Perhaps that the Angel looks for the development of consciousness rather
than the ‘success’ of the form on its own level.
16.
It seems that we must ponder the
meaning of the impersonality shown by the soul to its personality.
It is an impersonality which
you yourselves must develop and apply, once you love enough. Love is the basis of impersonality.
17.
Well, here we are given a potent
seed thought: “Love is the basis of impersonality”. Love is the perspective
from which impersonality can more easily develop. Love does not fixate
on non-essentials, but on the fine inner qualities beheld. Love sees another
as she/he is in essence. Love, therefore, is deep and not superficial.
Through impersonality we acquire a necessary depth of perception, otherwise,
as ‘personal’ individuals, we are caught in externalities.
This is, as I have repeatedly
told you, an experiment in group initiation. This means that though each
of you takes various steps in line with your particular point of development,
there is also being developed by the Hierarchy a new technique which—when
perfected and understood—will initiate [Page 24] entire group units into the
Light and into the "Labour of the Plan."
18.
One of the key purposes of the
entire project is to train a group of willing chelas for group initiation.
19.
Individual training is incidental
to group purpose. New techniques are offered, techniques to be increasingly
understood from the angle of the initiate consciousness.
20.
What will success really mean?
It will mean that all group units will be initiated “into the Light and
into the ‘Labour of the Plan’.” This is a valuable definition of group
initiation.
Such a group must itself be composed of people who have taken initiation.
21.
This was the case for all but
one of the group members. Even an initiate of the first degree is said
to have “taken initiation”.
As one of your group members will only take the first initiation next
life, it is obvious that the group initiation to which I refer will not
be taken in this immediate cycle. The rest of the group have to wait for him.
22.
This is really an amazing section.
All in the group are accepted disciples, and yet, one of
the group members has not taken the first initiation. This is a great
exception to the rule.
23.
The individual in question was
known as LTS-K (Lucidity, Truth, Self-Knowledge). We can see by
the words in his Developmental Formula that he had much to achieve before
he could take this initiation, which is based upon clarity and a certain
degree of knowledge of the true Self, the soul.
24.
So we realize that for the particular
group of disciples DK was addressing, group initiation could not be taken
during that incarnation! What did the group members think when they learned
this and when they learned that the reason was that one of their number
had not taken the first initiation?
25.
It certainly seems as if one disciple
was holding all others back. And yet, perhaps there was a great lesson
in this situation—a lesson of selflessness, patience and real respect
for group rather than individual process.
26.
In that particular life, LTS-K
had a sixth ray personality. In the next life—that in which he was to
take the first initiation—he was to have a first ray personality. We can
see from this that the thought that those who take the first initiation
must have third ray personality is not correct. The third ray, however,
is very useful in preparing for that initial initiation.
27.
“Some move ahead; he follows after.
Some move behind; he sets the pace. He travels not alone.” (Rules
of the Road, 3, DINA I 584)
28.
Let us think of groups presently
preparing for group initiation and their estimation of their present status
and accomplishments. A clear realization of the condition of DK’s group
at that time should be sobering. If His group had to delay its initiation
until the next incarnation (presumably they would incarnate, relatively,
together) is it not likely that present groups (often consisting of personnel
who are not tested to the degree that DK’s group members were tested)
will also have to wait, perhaps an incarnation or two, for the day of
their group initiation.
29.
Indeed, it seems that we are passing
through a period of preparation and training for eventualities.
In
any case, they are not yet ready and there is much preparatory
work to be done, much unfolding of awareness and developing of sensitivity
before there can be a going forward together as the situation desired
demands.
30.
If any disciples thought they
were being held back by one group member, this section puts them in their
place. The whole group, really, was not ready. Much awareness would have
to unfold, and much sensitivity would have to be developed if group initiation
were to be achieved.
The time equation is one of
great difficulty to the average disciple.
31.
We often estimate the time when
initiation is likely to occur. This is more difficult to do that we imagine.
32.
It is the initiate who is the
true master of time for, in a significant sense, the initiate has conquered
the lower influence of Saturn—thought not the higher.
He is either working constantly
under a sense of pressure and of haste or he is "strolling along
the path of life," feeling that evolution is long and why, therefore,
the need to make speed?
33.
The rajasic and tamasic approaches
are here mentioned—working under pressure (rajasic) or “strolling along
the path of life” (tamasic). Neither approach is the balanced approach
characteristic of sattva.
Only a very few work from
that point of balance which inhibits the spasmodic rushing activity of
the intense devotee or the lazy moving forward of the awakened aspirant.
34.
While it is easy to understand
that the devotee, under Mars and the sixth ray, rushes forward spasmodically,
it is not so easy to understand the awakened aspirant as exhibiting a
“lazy moving forward”, yet we are told that sloth is the major sin of
the average “initiate”! (R&I 156)
I would ask you to study time
in relation to your own souls, having in mind the peculiar opportunities
of the present cycle and the outstanding need of humanity.
35.
This, each of us should do. The
suggestion is that the times are unusual. Saturn is both the “God of Opportunity”
and the “Lord of Time”. Much can be done today in a far shorter period,
and the “outstanding need of humanity” demands it.
Many are still too preoccupied with what they are attempting to do, with
their own development and with their own capacity or non-capacity to help;
but at the same time they are inadequately
handling the problem of self-effacement and complete dedication to their
fellowmen.
36.
Comment is made upon a usual situation—preoccupation
with one’s doing, one’s own development and with the ability or non-ability
to help. All of this is self-centered.
37.
One preoccupied in this manner
may fail in “self-effacement and complete dedication to [one’s] fellowmen.”
38.
We can see that these last two
requirements are considered indispensable for true ashramic service.
39.
The first three preoccupations
are related to the third aspect of divinity; the last two requirements
to the second.
"What can I do?"
is of less importance to them than "What am I learning, and is the
Master satisfied with me?" I shall
be satisfied with you when you have forgotten both yourself and me in
your strenuous service for mankind.
40.
Doing is contrasted with learning;
learning is more important.
41.
DK is asking His disciples to
question whether the Master is satisfied with them. To question in this
manner would submit most of our doings to a high standard of evaluation.
42.
Maybe we should take the final
sentence into meditation:
“I shall be satisfied with you when
you have forgotten both yourself and me in your strenuous service for
mankind.”
43.
There are three factors which
may loom large in the consciousness of the advancing chela and only one
of them is truly legitimate: the disciple, the Master and “service for
mankind”.
44.
Where do we stand on this continuum?”
Have we moved beyond thinking of ourselves and of the Master, and can
we at last immerse ourselves in the service of humanity? This is the big
question.
Service, I would remind you,
is a scientific process, calling forth all the soul powers into full expression
on the physical plane. It is service which causes a divine manifestation
or what you call a divine incarnation.
45.
We see the power of service (a
scientific process operating, therefore, according to law) to draw forth
all latent soul powers into physical expression.
46.
The soul is, in a way, a “divine
manifestation” or “divine incarnation”. The soul incarnates in order to
serve.
If
a man is truly serving, he will perforce draw upon all the resources of
spiritual strength and light and all the wisdom and directing power of
his soul, because the task to be done is always too big for the personality.
47.
We have here an irresistible injunction
to serve with all our power and might. In the midst of true service, it
is always realized that personality resources alone will not serve to
accomplish what must be accomplished. Engagement in true service causes
us to draw upon our deepest resources. This, in turn, increases our powers
and causes us to grow.
48.
Therefore, if we wish to access
the fullness of our spiritual strength, light, love and wisdom, we must
serve. Service, therefore, is the principal means of access to our essential,
occult nature.
Some of the world's greatest
servers are men and women who are very close to the spiritual Hierarchy
and working under its direction, inspiration and impression, [Page 25]
but who know naught of esotericism so-called, do not recognise the Hierarchy
and (in their brain consciousness) remain unaware of its Personnel, the
Masters of the Wisdom.
49.
Of this fact, we must forever
remind ourselves. We become so immersed in the technicalities of our own
teaching that we may fail to recognize servers far greater than we who
know nothing of these technicalities.
50.
Such servers may have renounced
hierarchical recognition in this particular incarnation so that they could
serve more effectively.
51.
If we identify servers on the
sole basis of whether or not they are familiar with occultism, we reveal
our consciousness as trapped by form and unaware of the spirit
of service.
One of the tragedies
today of the esoteric world is the vast amount of facts in the possession
of esoteric students, and the piling up of knowledge anent the Hierarchy
and its Personnel. In the minds of disciples this knowledge and this aspiration
obliterates the need of their fellowmen.
52.
This is a tragedy, indeed, so
let us all take note. Human need comes first, and all that we know of
occult knowledge, the Hierarchy and its Personnel must be applied to meet
that need. How we shall do this is a question of resourcefulness.
53.
If DK used the word “tragedy”
He meant it. Let us ponder our relation to this problem. Are we part of
the problem or part of the solution?
This constitutes one of the
problems with which the Hierarchy is faced. The problem of balance and of dual orientation is a very real one. As
regards the impartation of spiritual knowledge, the Masters Who take pupils
are faced with two problems:
54.
The phrase is an excellent one:
“the problem of balance and of dual orientation”. It is so easy to emphasize
one of the dualities or the other and fail to see and maintain the value
of both.
1. The problem of the unawakened
aspirant.
2. The problem of the learned
disciple.
55.
Here DK mentions the “unawakened
aspirant”, but earlier the “awakened aspirant”. It is easy to see how
the quality of tamas would be characteristic of the “unawakened” aspirant.
Ignorance and knowledge must
both give place to understanding and wisdom.
56.
In both cases a state of “understanding
and wisdom” is desirable. The “unawakened aspirant” is subject to ignorance.
For the “learned disciple” the ignorance is not so deep, yet, withal,
it is deep.
I particularly wish to speak
about the work that I desire you should do at the time of the full moon
during the coming year. This aspect of your work should become increasingly
potent and interesting.
57.
We see the importance of the Full
Moon work and how it must grow in its potency.
I regard it as of major importance
in the group endeavour, and if I, your teacher and friend (under the pressure
of the present world opportunity),
58.
Could He have said, ‘the present
world distress’?
can spare the time to aid
the group in this particular way, it is surely not too much to ask that
I receive reciprocal attention.
59.
It is amazing that DK has almost
to plead with His chelas to respond to the attention that He has given
them by following His instructions.
60.
Probably no potential chela could
have imagined that he would refuse to follow the Master’s requests and
work assigned, but this is just what happened.
Perhaps some of you may get
increased light upon the usefulness of the attempt if I tell you the interesting
fact that—at the time of the full moon—it is almost as if a door
suddenly opened wide, which at other times stands closed.
61.
The image is vivid and important.
The idea of a sudden opening should make one realize the nature of the
opportunity, unavailable at other times of the month.
Through
that door, ingress is possible; through that door or opening, energies
can be contacted which are otherwise shut off; and through that door approaches
can be made to the planetary Hierarchy and to reality which are at other
times not possible.
62.
The incentive offered could hardly
be more compelling. The meditator can ingress or enter dimensions hitherto
sealed; the meditator can receive the egress of energies usually shut
off. And, most importantly, the Hierarchy itself (and “reality”) can be
approached in definite manner.
In this statement, you have
the rude outlines of a Science of Approach which has been little known
up to the present time, even to advanced disciples, but which it is intended
[Page 26] during the New Age to develop. It is a part of the true and
emerging technique of the Path.
63.
DK has just outlined some important
principles concerning the “Science of Approach”. Doors to high dimensions
are not always open; this we must understand.
64.
This “Science of Approach” suggests
some of the occult techniques to be understood and practiced during the
New Age.
65.
If even advanced disciples have
not understood this science hitherto, we are certainly advised to pay
close attention.
I would like somewhat to change
your work in connection with your full moon contact. Two days before
the time of the full moon, I will ask you to begin to cultivate that inner attitude of poised re-collectedness
which will lay the right foundation for further work and which will help
to shift the focus of the attention from the objective to the subjective
work.
66.
DK is most specific about His
expectations during the period of the Full Moon.
67.
We see that what He expects is
not so much activity as an “inner attitude”.
68.
What is required in this “inner
attitude of poised re-collectedness” is to re-gather our “points of extension”
so that we may truly become the soul-aligned Observer.
69.
In other words, we are to become
subjective in our attitude rather than preoccupied with objective
matters.
It
is an attitude more than an activity. Ponder on this phrase.
70.
Attitudes pertain to consciousness;
activities, to the third aspect.
It is a state of consciousness
which can be carried forward, no matter what may be the outer activity
or interests, and it involves no outer silence, or cessation of normal
behaviour.
71.
The correct attitude, therefore,
does not call for a cessation of activity or the display of any strange
or conspicuously different behavior.
72.
It seems to require a dual focus—careful
attention to one’s required outer activities and a recollected state of
consciousness of observation.
It is part of the training
which has for its goal the living (by the disciple) of a dual life—a life
of active participation in world affairs and a life of intense mental
and spiritual preoccupation.
73.
Can we achieve this—active participation
in world affairs and “a life of intense mental and spiritual preoccupation”?
74.
This would presuppose an ability
to sustain a meditative attitude even while engaged in normal activities.
Perhaps we will be ready for this dual focus when we know what it is to
sustain a meditative attitude well beyond any specific period of meditation.
Make a most definite effort
during these two days to step up your consciousness a little higher at
each of the three spiritual points in each day: at the early morning meditation,
at the noonday recollection, and at the sunset hour of contact.
75.
The value of the “three spiritual
points in each day” is asserted.
76.
Not only must there be an observance
of these three points but a constant heightening of tension at each successive
point.
This means—if you follow instructions
correctly—that you subject your subtle bodies to six equal points of spiritual
stimulation and that you do it consciously.
77.
Three points are observed for
both days. This makes six points.
78.
They are called “equal points
of spiritual stimulation” so that we realize the importance of all of
them and do not slight any.
Then at some hour in the day
of the full moon, but prior to the exact hour if that hour is not possible,
follow the procedure outlined below:
79.
We are now focussed on an intensified
Full Moon approach.
1. Centre the consciousness
in the head.
80.
This is the center from which
all truly occult work proceeds, as the head contains the prototype of
all the centers in other parts of the body.
2. Imagine yourself as retreating
even more consciously within towards that point of contact where personality-soul
and the teacher in the world of souls can meet and become as one.
81.
We have here an imaginative fusion
of the personality, soul and the Master as a teacher in the world of souls.
DK has often told us that He is one with our soul.
3. Then hold yourself as poised
and steady as possible, preserving that detached poise as fully as may
be during the following process which is carried forward silently by the
creative activity of the imagination.
82.
We are about to engage in an absorbing
visualization. In order to do this successfully an attitude of “detached
poise” is required.
a. Imagine or visualise yourself
as standing before a golden or ivory door.
83.
Either color (golden or ivory)
is suitable. Perhaps, different types of meditators will prefer one or
the other color.
84.
Perhaps, as well, the two colors
refer to preparation for different initiations.
85.
The golden color may connect more
with the second ray and ivory (or white) with the first.
86.
The association with the elephant
cannot be avoided; it is symbolically and actually a wise animal, at the
head (first ray) of the second ray animals.
b. See that door slowly open,
revealing a long low room with three windows—one looking east, one looking
west and one looking north.
87.
The approaching meditator must,
therefore, be entering from the south—the world of form.
Seated before the eastern
window on a low carved chair (but looking towards you, and therefore sitting
with his back to the window) you may visualise your Tibetan brother, in
deep meditation, seeking to contact you and all for whom he is, as a teacher,
responsible.
88.
We note that the image of the
Tibetan is to be visualized in the East—the place from which the light
comes, the place of the rising Sun.
89.
It is important to see the Tibetan
in deep meditation and motivated by the wish to contact those for whom
He is responsible as a teacher. This type of imagining opens the door
to the Tibetan’s outreaching energy.
c. Then picture yourself as
advancing slowly up the long room (which is his study and work room) and
then standing before him.
90.
We note that this second ray Master
has a “study”, which, given His ray, is suitable.
91.
We note also that the room is
both a study and work room, giving us an important hint.
92.
The room is “long” because it
takes a while to reach the Master. It is “low” to emphasize the attitude
of humility related to all that transpires within the room.
See also your group brothers
standing with you. Then each of you can constitute himself, in imagination,
as spokesman for his group and offer the group in service and deep consecration
to the service of the Plan.
93.
The imagination of the whole group
is vitally important. What is being offered is, essentially, a group
meditation and has nothing to do with the individual per se.
94.
Each group member has to learn
to speak on behalf of the group and, thus, to represent the group. In
order to accomplish this, his individuality will have to be tempered,
and he will have to merge his identity in that of the group.
d. When you have accomplished
this, imagine that you see me rising from my chair.
95.
The Master now becomes active
in order to participate in a special act of invocation.
96.
One wonders if Master DK arranges
in some manner to be physically or projectedly present in exactly the
position and surroundings He suggests for visualization. This would, of
course, strengthen the power of the visualization attempted by His chelas.
Then as a group we face the
East and say together the Great Invocation. Endeavour consciously to follow
my lead as we say the words, and listen with care, using the imagination.
This will involve intense concentration.
97.
By attempting to follow the lead
of the Master, one attunes closely with the presence and energy of the
Master. He becomes a real and active individual and the sense of being
in His presence is strongly reinforced. In fact, such work will take the
meditator actually into the presence of the Master.
98.
We are here dealing with imagination
approximating reality. That which is imagined ceases to be merely an image
and approximates reality. It may be that the meditators will actually
hear the voice of the Tibetan.
99.
What He is offering seems to be
another technique in the Science of Approach.
Do this until the time of the
full moon of May, for it is a preparatory exercise in order to train you all in esoteric participation.
100.
We may wonder how we can actually
enter the presence of the Master and participate with Him in some inner
process. The method is here clearly given.
101.
We are not simply engaging in
an exercise of the imagination but are using the creative imagination
to induce a state of “esoteric participation”. This calls for practice.
Make a careful analysis each
month of your success or failure to carry out this discipline, and note
with exactitude all reactions, results and phenomena.
102.
Ever the fifth ray attitude is
enjoined—observation, analysis, truth.
Success
will depend upon your ability to achieve a strong mental reorientation
and focus, to keep detached from brain activity, and yet at the same time
to preserve the waking brain attentiveness.
103.
The consciousness is not to be
preoccupied with the following of brain activity and yet the brain cannot
go to sleep. One must be “wide awake” and yet detached.
104.
This requirement, too, suggests
the sustaining of a dual focus. The brain must be involved because it
is our intention to bring through into normal brain consciousness that
which transpires on the inner planes.
105.
One gathers from these instructions
that the actions upon which the suggested visualization is based are actually
transpiring.
The resultant effects, reactions,
and the registering of any realisation must be noted for the two days
succeeding the time of the full moon, for the seeping through of information
and knowledge is often a slow process, owing to the inadequate alignment
of the bodies.
106.
The advice is not simply to record
impressions on the day of the Full Moon only. Attentiveness during the
entire two-day preparatory process is necessary. The meditation itself,
however, is for use on the day of the Full Moon.
The May full moon will inaugurate
the first real united effort to synthesise subjectively [Page 28] the
present existing groups.
107.
Of which “groups” is DK speaking?
The several Groups of Nine have already been synthesized into one New
Seed Group.
108.
But perhaps there are other groups
under the care of different Masters and perhaps these are part of the
synthesis.
This synthesis and corporate
effort will become an annual endeavour as time goes on, and will take
place regularly each Wesak Festival.
109.
When DK speaks of an annual endeavor,
it certainly seems as if the synthesizing is part of a wider effort.
Of the original twenty-four
members of the new (reorganised) seed group only eighteen now remain working
on the physical plane.
110.
Two of the six members are deceased.
Two of them have passed into
what we in Tibet
call "the clear cold
light"; they have gone over to the other side of the veil but are
still actively cooperating with the group, and receiving the same instructions
from me. I can, however, approach them more directly, as the limitations
imposed by the physical brain no longer exist.
111.
The integrity of the group persists
regardless of the fact that some of the members are now on the other side
of the veil.
112.
It is arresting to realize that
those who are on the other side are “receiving the same instruction” from
the Tibetan.
113.
We also have reaffirmed for us
the often stated fact that the physical brain is an obstruction to communication
from the Master and from the subtle world in general.
P.D.W., though the latest
to pass over, was held by the handicap of the astral body for an exceedingly
brief time; he is now focussed and working in connection with my Ashram,
upon the mental plane.
114.
The case of PDW is interesting.
He was a Jesuit priest who disappeared during the war in Europe, presumably killed by the Nazis.
115.
He is also one of those for whom
a first ray Monad is subtly through definitely suggested, for DK later
tells us that his true Master is Master M. and yet his soul is on the
second ray.
“The latter [PDW] has moved on into
the Ashram of his Master, the Master Morya. He is now preoccupied with
the work of breaking up—along with other trusted first ray disciples—the
crystallisation which is the disastrous condition of France. His past
incarnation in the French nation has well fitted him for this task; his
heart of love and his very profound development will also enable him greatly
to assist, thus offsetting the destructive tendencies of the first ray
worker. He has never been destructive in his application of truth.” (DINA
II 33)
116.
The astral body is also a handicap,
just as is the physical brain. Perhaps because of PDW’s essentially first
ray nature, the astral body could not hold him, for as we realize, the
first ray is adept at controlling emotion and is actually said to despise
it.
“First ray people dread emotion and
despise it, but sometimes they have to swing into an emotional condition
before they can use emotional sensitivity in the right manner.” (GWP 4)
117.
We remember that PDW has a fifth
ray mental body and so it is fitting that his post mortem work with DK’s
Ashram should be upon the mental plane which is so closely attuned to
the fifth ray.
C.D.P. is now in process of
freeing herself from astral limitations, and by the time the sun moves
northward she too will be working entirely mentally.
118.
She probably died earlier than
PDW, but having so much of the sixth ray in her nature (sixth ray personality,
astral nature and physical body), it probably took her longer to disengage
from astral limitation.
119.
We note that the northward moving
of the sun is considered a moment of completion. The Hierarchy governs
all its internal workings and its workings with its chelas by such cycles.
120.
Interestingly, CDP also had a
fifth ray mind and again we see that “she too will be working entirely
mentally”. Once two of the sixth ray vehicles are dropped or worked through
such mental labor would become easier of accomplishment.
They are both of them of real
service to me at this time of world need, one owing to her understanding
heart and utter selflessness, the other because of his outstanding wisdom.
121.
Such statements must provide great
incentive to the group still in physical incarnation and reaffirm their
solidarity with the comrades “on the other side”.
122.
We see what is required to really
be of use to the Master. The requirements are embodied in the words “understanding
heart and utter selflessness” and “outstanding wisdom”. If PDW were, indeed,
a first ray monad, we could understand why he emphasize the wisdom aspect
of the second ray soul rather than the love aspect.
123.
When we hear that one or another
person is on a different aspect of the second ray (or any other ray),
the monadic ray may be involved, though in the case of the Buddha, it
was not.
Three of the original members
(C.A.C., S.C.P., and W.O.I.) could not stand the spiritual pressure, and
their personalities forced their withdrawal (probably for this incarnation)
from the group work.
124.
We note that the personality is
a power and can interfere with the soul’s intentions. It is as if their
withdrawal was not their soul choice, but that they were overcome by a
force greater than their accessible soul-will.
125.
If we find ourselves giving in
to the personality, let us realize that so doing may frustrate (perhaps
for the duration of an entire incarnation) the soul’s work.
The tests of discipleship
are severe, as you well know, and only the pure heart, true love
and mental activity can serve to pull the disciple through them;
126.
These are sobering words; the
Tibetan never uses words lightly.
127.
The requirements for success are
clear: let us tabulate them: