[Page
90]
March 1949
MY BROTHERS:
I have no group instructions for
you now. Nor shall I have again.
1.
These are the final letters
written in the final year of AAB’s last incarnation.
When
the instructions on the designated themes are completed, I will write an instruction
upon group work which will close all that I have to say on the subject in
the two volumes of the book Discipleship in the New Age. The major
intention of this book is to awaken
the aspirational public to the opportunity for training which is theirs if
they so choose;
2.
We must not overlook the
motivating power of aspiration. Opportunity
exists, but one must choose to take it.
it
should make them think with greater clarity of the Hierarchy and its functions;
3.
This type of clarity, sadly,
is still lacking in many. It is not that the necessary information has not
been presented. It is simply that such information has not been assimilated.
much
good may come of sending forth its teachings and a new era in the field of
spiritual instructions may result.
4.
Who would give such instructions?
Presumably, qualified disciples, and DK is probably not speaking of the
instruction to be given after 2025—some seventy-five years head.
My
present objective is now to help A.A.B. conclude the
important teaching which I have—with her aid—been giving to the group
over a long period of years;
5.
DK calls the teaching He
has been giving over many years “important teaching”. This is how it is
regarded by Hierarchy. Do we regard it as important? More importantly, if
we regard it as important, why
do we do so?
it
will then be available to the general public, after certain specific deletions,
about which she knows and which are similar to those in the first volume.
6.
We see that the deletions
we frequently encounter are impulsed by DK and are not the sole prerogative
of the editors.
You have had more, much more, than you can assimilate;
7.
This is true of us today,
even though our powers of assimilation (given the manner in which we are
assisted electronically) should be much greater.
of
the original group of students only a few are left; of
the more than fifty original members who have been affiliated with my Ashram,
only sixteen remain, and of these only eight are truly active; and of these
eight, two are causing me some questioning.
8.
If we study carefully what
is here said, we see that about thirty-four members have either dropped out,
died or have been discontinued. Only half of the sixteen remaining members
are active, and only six cause the Master no questioning.
9.
The remaining workers who
are truly trustworthy account for some 12% of the original number of chelas.
You might at this point appropriately
ask the following questions: Wherein
lies the fault, and was there error in the choices I made? Where does the
blame lie for what—on the surface—appears to be such an outstanding failure?
It may perhaps interest you to have some of the reasons presented to you:
10.
Many students have asked exactly
the same question that DK is asking.
11.
It may be, however, that ‘nothing
succeeds like failure’ and that, in future years, the lessons of failure will
have been learnt and a pronouncedly successful demonstration of externalizing
ashramic work will be demonstrated (probably by the very disciples who apparently
failed and by their successors).
1.
A Master, in choosing the personnel of His Ashram, is Himself governed by certain unavoidable
factors:
12.
We notice that even a Master
is not completely free, being governed by certain factors which are unavoidable.
a.
The fact that the aspiration and the development of a disciple (usually stimulated
by some senior disciple) has enabled him in thought
and consciousness to reach the periphery of the Ashram;
13.
We note the importance of the
senior stimulating disciple. Can we, in our own life, identify such a disciple?
Or, perhaps, the disciple who has probably stimulated us may be found upon
the inner planes?
14.
In my own life, I can identify
one encounter which made all the difference. It was a moment of juncture between
a fourth ray personality and a second ray soul. Perhaps you can find the moments
of decision which directed you to the periphery of the Ashram. It would be
worth the search.
sometimes
the spiritual forcing process brings
him to that [Page 91] point prematurely.
15.
When there is what we might
call a ‘premature arrival’ at the periphery, the disciple may carry with
him many evident liabilities as well as the pronounced aspiration which
allowed him to make rapid progress.
The
disciple is, however, there; the next move is (as you say) up to the Master;
He must then give the disciple the opportunity to move closer, if the capacity
for such a step lies in him.
16.
We see that the Master is
bound by a certain law: if the disciple has arrived, the Master must offer
the opportunity for the next step. The Master knows not,
however, whether the aspirant, having forged his was to the periphery, will
really have the capacity to continue. The aspirant, usually somewhat deficient
in self-knowledge, also does not know.
b.
The fact of karmic relationship. Many of those who have been given the opportunity
to work with me have had some relationship with me over past lives and—because
of certain activities—have warranted the opportunity to work in a
still closer relationship.
17.
Do we find it surprising that
karma plays such a big role in offering opportunity to associate closely with
the Master? Relationships that are, at first personal, evolve into something
more spiritual as the evolutionary process continues.
18.
Have we looked around ourselves?
It is very likely that there are those to whom we are presently related who
will be with us again on a higher turn of the spiral. Some such people will
be of future spiritual assistance to us; others will be spiritually assisted
by us. And then, there are our peers with whom we shall advance steadily and
easily as comrades between whom spiritual equality exists.
19.
What are these “certain activities”
which have warranted them the opportunity to work more closely with the
Tibetan? While we cannot know, we may presume that the element of sacrifice
was not missing.
This
they prove by working off karma. Such were H.S.D. and S.S.P., neither of whom
has completely failed.
20.
Those who work actively at
the working off of karma demonstrate their fitness for further instruction.
21.
At the time of this writing
neither HSD nor SSP were among the remaining disciples.
22.
HSD’s rays were 6/2 1—167.
She was transferring from the sixth ray soul to the second. She was part of
the New Seed Group. Her Sun-sign was Libra—interesting in light of the need
to achieve balance during the soul ray transfer.
23.
SSP’s rays were 25-463. He
had not been invited into the New Seed Group. He was among some who had reached,
for this particular incarnation, their high water mark
c.
The fact of the need—existent in
the world today—for workers. The Masters are perforce driven to use
people to carry out certain phases of the exoteric work of service for which
they may be fitted but for which they, from other angles, are not ready. Such
a one was W.D.B.
24.
We see that the Master does
not always have, ready-to-hand, the necessary material
to carry out His intentions. We
are the material.
25.
He is faced with disciples
who in some ways are fit and ready and in other ways are not. Choosing such
a disciple for work will be a gamble, but a risk which the Master is apparently
willing to take, given the extent of world need. The gamble may pay off and the chosen disciple may
make the grade.
26.
The rays of WDB were 2 and
4 and her Sun-sign was Gemini. She did not remain with the group long enough
to receive her mental, emotional and physical ray. The revelation of these
rays came later in the process, after
the disciple had become used to the idea of his/her soul and personality ray
and had worked with them.
27.
WDB withdrew when certain of
her weaknesses were revealed in the group process.
“You have been so personal,
my brother. You have insulated yourself behind a wall of silence, and cannot
be reached. The karmic opportunity was offered you, but you recognised it
not. My definition of the type of glamour from which you suffer with facility
drove you behind this wall in hurt pride and resentment that your brothers
should know your weaknesses. My brother, this should not be. It is all a part
of the environing illusion. What matters it if each knows the weaknesses of
his brother on the Path, and if all are aware of an individual's frailty?
Are you yet so imperfect and are you yet so unloving that knowledge need evoke
criticism and resentment, instead of love and understanding? This you could
not face and hence your retreat. Thus, you work out your problems in solitude
away from your esoteric group which you will again find at a later date, though
probably—not inevitably—in another life. Who can set a pace to a soul's destiny?”
(DINA I 300-301)
All
these factors necessarily governed my choice, for I too (even though I may
be a Master) am controlled by esoteric
Law and must proffer opportunity.
28.
The factors were attainment,
karma and world need.
29.
DK mentions the limitations
under which He works. We see what governed the choice of His ‘material’.
30.
We also note that He must proffer opportunity under the conditions
presented. This means He is not free to deny opportunity to those who have
been presented to him because of their attainment and karma. He is also
obliged to consider world need as a factor warranting the taking of risk
in the selection of co-workers.
Among
those chosen there has been much failure, but because
consecration and devotion to either the Hierarchy or Humanity are still to
be found in them, the affiliation with my Ashram still persists, even
though in so few cases can permission to move closer be granted;
31.
There has been failure but
we are also informed that failure has been powerless to sever the affiliation
with Master DK’s Ashram. Consecration and devotion to either the Hierarchy
or Humanity (as some disciples obviously did not have both) have warranted their continued affiliation.
32.
Continued affiliation, however,
is not equivalent to the permission to move deeper into the Ashram and closer
to the Master. The Ashram must be protected from the unready, and the unready
protected from the Ashram.
33.
We might pause to reflect:
what is the nature of our consecration
and devotion to either Hierarchy or Humanity? We note the value of devotion.
As we attempt to establish mental polarization, we may come to despise the
word, but the Masters know its value. See for instance the case of BSD—36-563.
they
are not yet ready to reach a "more
enlightened ashramic position," as it is called.
34.
A technical phrase is offered
for our consideration—a “more enlightened ashramic position”. We are obviously
dealing with the intensity of light to be found within the aspirant/disciple.
According to that intensity, so will be the opportunity accorded to move forward
into a position of more intensified ashramic light.
35.
We remind ourselves that in
this section we are dealing with the reasons for the apparent “failure” of
the group. One reason has been given and it had three parts. This first reason
dealt with the constraints under which the Master must, per force, labor which
faced with His choice of external collaborators.
2.
Affiliation with an Ashram subjects
the aspirant to intensified stimulation; in many cases it proved impossible
for some chelas to handle it.
36.
This is another reason for
the failure of some of the disciples—overstimulation.
Spiritual
energy pouring into the personality, via the aspirant's own soul, fostered
the emergence of that which was good but
also of that which could not be taken closer into the Ashram itself.
The undesirable qualities had to be eliminated.
37.
Exposure to Ashramic stimulation
had a Plutonic effect on some, dragging to the surface that which was hidden
in the subconscious.
(Such
were S.C.P. and L.U.T.)
38.
The rays of SCP were 16-261—an
unusual ray combination. The proposed horoscope of SCP accompanied by an analysis
of her instructions can be found on www.makara.us
39.
The rays of LUT were 21-463.
LUT was advised to clean up his thought life. “Clean up your thought life.
I shall not be more explicit. Again I say: You know whereof I speak.” (DINA
I 472). He was also advised to seek his companions among men rather than women.
There was much of Taurus and Libra in his chart, the emphasis of these signs
being often (at a certain stage of evolution) on sex.
This stimulation cannot be avoided and is one
of the tests of an accepted disciple's fitness for "ashramic sharing."
40.
The Ashram is stimulation
itself. What is within a disciple
is distributed amongst the members of an Ashram. Therefore, what is within
must be fit for distribution.
Perfection [Page 92] is not looked
for or expected, but certain personality faults of pride, temper and an undisciplined
nature must at least be controlled.
41.
In naming these faults, DK
is being explicit about the liabilities of both of these disciples. From a
reading of his instructions, it would seem that LUT had all three of these
faults. The matter is not so clear with SCP.
42.
Thus far, we have two reasons
for certain failures: the constraints under which the Master must work when
choosing ashramic personnel and overstimulation.
3.
A dislike of criticism eliminated
others from the group.
43.
This fault relates to solar-plexus
sensitivity—not the kind of sensitivity
that the Master seeks to see cultivated in the disciple.
They
could not stand the exposure of their faults, either to themselves or to the
group. They knew certain tendencies existed but
not how serious they were;
44.
Do we stand in a similar
position? Perhaps, few of us know how deep run our somewhat recognized flaws.
We may think we are ready for training only to learn otherwise in the heat
of the process.
when
I attempted to help them along these lines, resentment only was evoked.
45.
Resentment is a very personal,
self-protective reaction. No one knows whether he or she would react similarly
unless tested. And we will be tested, inevitably, under somewhat similar
circumstances in a life to come.
In
many cases (as I have elsewhere told you) the position was taken that praise,
commendation and interesting personal instructions were written by me, but
should any criticism be involved—then A.A.B. was responsible. This
was never once the case. In fact, several times I have modified my
criticism (or analysis, as I prefer to call it), and once or twice eliminated it altogether at the request of A.A.B.,
who knows the Western mind better perhaps than I do. (Such members were I.S.G-L.
and D.E.I.)
46.
This is both sad and amusing.
Probably many of us have noticed how much AAB was blamed for aspects of the
Teaching with which exception was taken. Master DK is very hard on certain
forms of behavior—for instance homosexuality. Many think it was a Victorian,
prudish AAB who wrote against such practices. We can draw our own conclusions.
47.
We note that Master DK distinguishes
between criticism and analysis. They may seem similar, but the motivation
of the latter is entirely constructive, which is often not the case with the
former.
48.
The rays of ISG-L were 6/2
1-161—a powerful and difficult combination. He was on the verge of taking
the second initiation which, apparently, he did not do, due to his personal
sensitivity to criticism (or, more specifically, humiliation), for DK had
to tell him that he was not taking the fourth initiation but the second. This,
it seems, proved too much for him to bear.
49.
DEI—21-213, was a highly placed
disciple, important in DK’s work. He made, however, an unspecified mistaken
decision which was extremely costly in terms of his discipleship effectiveness.
DK told him so, and this may have caused his withdrawal.
“All disciples, working among
their fellowmen, are brought into contact with this astral whirlpool. (I would
call the attention of D.E.I. to this fact because it accounts for his reaction
during the past two years and has led him to relinquish his position in my
outer work and to retire into a phase of living which will provide him with
no true scope for his pledged experience and his years of training; this present
phase is in the nature of a cul-de-sac. Eventually he will have to retrace
his steps and admit the reality of the time lost—lost in the moment of humanity's
greatest need. Yet he will retrace his steps. I mention this as it is a typical
instance of the effects of this glamour.” (DINA II 66-67)
50.
In the case of both ISG-L
and DEI, we have an example of highly trained disciples, very capable, who
had, apparently, an astral condition which militated against impersonality.
4.
Several of the students did not spiritually appreciate the opportunity with
which they were faced. It was in reality a case of non-recognition, of which
they were practically unconscious; they remain in this condition, awaiting
another incarnation.
51.
It may be hard for us to believe
that such an opportunity could remain unappreciated. We must remember that
at the outset of His instructions, DK did not sign Himself as a Master, but
suggested that he was simply an elder brother.
52.
Really, we have a case of insensitivity,
perhaps caused by preoccupation with certain intransigent approaches to living.
(L.D.N-C.
was a striking instance of this attitude;
53.
It is interesting that only
one letter of instruction was written to LDN-C, whose rays were 1 and 6.
DK valued this disciple highly, however, calling her “that expert worker
for Hierarchy”. This is seemingly a strange contradiction.
another was J.A.C. though he would
greatly like to be reinstated.
54.
JAC was another first ray worker
whose rays were 12-413. She, too, received only one instruction.
55.
May we gather that the first
ray in these disciples militated against recognizing the opportunity presented
by the Tibetan?
This
is not possible; however, had the tenure of life by A.A.B. been better, it
might have been accomplished.
56.
Later JAC wished to be reinstated—realizing
her error. We see how much is required of AAB to hold the disciples in the
Tibetan’s group or groups. AAB’s ill health made the reinstatement impossible.
Another
of these types was B.S.D.)
57.
BSD was one of the disciples
who had reached his “high water mark”. Yet he had much devotion, and one
would think that he might have been offered the opportunity to continue
if his devotion had persisted with sufficient intensity.
5.
Certain other students regarded "occult obedience" as an infringement
of their freewill, as did D.A.O.
58.
DAO was a seventh ray disciple
with a first ray personality. We never learned her other rays, but probably
ray four was included as she was an artist and a mystic—suggesting, as well,
ray six.
59.
The ray one personality will
often demand its prerogatives and may be far less obedient that the ray one
soul.
Quite
a number of you simply suffered from inertia, and
though pleased and excited over the material received from me, in the group
or personal instructions, were too lazy to avail yourselves to the full of
that which was given, and consistently failed to comply with my requests.
60.
The last of the reasons given
is inertia or laziness. This inertia is related to the lack of occult obedience,
for the lazy ones failed to comply with the Master’s requests.
It
is valuable to note a most significant point of interest: All those who passed through the gates
of death passed to a [Page 93] definitely closer relationship;
61.
This is heartening statement
and causes us to realize that the physical body is more an obstacle to ashramic
intimacy than an asset.
they
had earned this reward and have availed themselves of that which I had taught
them.
62.
It is, however, not necessarily
a foregone conclusion that to die is to be closer to the Master and the
Ashram. The chelas here listed had “earned this reward” by actually availing
themselves of that which DK had taught them.
They
are, as you know, C.D.P., K.E.S., D.P.R.
63.
The rays of CDP were 26-566.
The soul ray of KES was the second ray. The personality ray was not given
(why?), though the other rays were 4, 6 and 7. From the hint that KES had
spend long years in the spiritualistic movement, we may infer that the personality
may be have been on the seventh ray. KES did good service in the disembodied
state during WWII.
“K.E.S., who died prior to
the reorganisation of the New Seed Group, is now subjectively affiliated with
the group [Page 34] and must be regarded by you as a fellow worker. His work
is very largely with those who pass over to the inner side from the British
and American Armed Forces; for this he is eminently well equipped, being English
by birth but having spent long years in the United States; he has also worked
for many years in the spiritualistic movement.” (DINA II 33-34)
64.
We can see that the conditioning
of the personality is of value in relation to ashramic work in the post-mortem
state.
65.
The rays of DPR were 15-423—another
unusual combination.
66.
DK testified to the loving
nature of both CDP and DPR (even though she was on the first ray). It may
be inferred that her monadic ray was the second.
Two
others are today rapidly fitting themselves to follow these three disciples
into the Ashram. They are: B.S.W., who was temporarily side-tracked for a few
years prior to his death, and G.S.S., whose personality vehicles could not carry
the stimulation which reached her via the group.
67.
We may remember that BSW was
much involved with astral phantasms which he took for genuine. His rays were
17-467. He was magically inclined and was dropped from the group for functioning,
essentially, as an astral magician.
68.
It is heartening to see that
he was able to reorient himself following his physical death.
69.
The rays of GSS were 76-163.
It is interesting that a seventh ray disciple would not be able to stand the
stimulation. In EP II DK hints at
the tremendous stimulation which a seventh ray disciple may invoke (cf. EP
II 377). DK asked her to follow meditation with a “planned lack of intensity”—something
obviously difficult for someone with two sixth rays.
This
sensitivity to undue stimulation is a matter easily rectified now; it does
not constitute a fault, but only a karmic liability.
70.
We note the distinction between
a “fault” and a “karmic liability”. A karmic liability is simply a condition,
which may not be incorrect in itself, but which is not goal-fit for a certain
task—a task such as the one DK offered his chelas.
71.
It is interesting, is it not,
that what constituted a karmic liability during the incarnated state could
be rectified following physical death. It was obviously a condition which
involved the physical-etheric body.
I
have taken the time to say these things so as to make clear to you certain
reasons for what may look to you as failure. I am greatly pleased with the work being
done by some of the eight members who remain truly active.
72.
Earlier, however, DK stated
that two of the eight members were causing him some concern.
73.
It is clear that DK felt that
the “failure” had to be explained, not only for the sake of His present chelas
but for students in the future—such as ourselves.
Two of you have fought through great tests and are today very much
better servers. They are D.H.B. and R.S.U.
74.
DHB (26-117) suffered from
a form of ambition (activated, it appears, after he was told that he could
become a “friend of the Christ”).
75.
RSU (23-117) suffered from
a persecution complex through her identification with the Jewish race.
76.
There is good reason to believe
that both of these disciples were candidates for the third initiation. In
the case of DHB, DK actually says so. We note that their rays are identical
except for the personality ray, and that the rays of the personality vehicles
are, in fact, identical. It is interesting that DHB’s former personality
ray was the third, identical to RSU’s present personality ray.
One
of you, R.S.W., is in danger of side-tracking her activities but will, I believe,
come through the test; it will take her two more years to fight through to
clarity of vision.
77.
RSW was the youngest of the
disciples. DK is predicting that she would have to wait until 1951 to fight
through to clarity.
78.
It is interesting that RSW
had at one time been planning to participate in conventional education in
the field of psychology. DK said He rather feared this line of approach for
her. Could this be that to which He is referring?
“You are naturally a good psychologist
and have an intuitive understanding of people. Please bear this in mind without
over-estimating yourself, remembering that the academic intellectual approach
to humanity which is called modern psychology, should not blunt the edge of
that serene understanding, that automatic, unreasoning comprehension which
is yours today. Bear this in mind always, because I somewhat fear the academic
teaching for you.” (DINA I 643)
79.
It was, at about that time,
that RSW started an occult group known as Applicants at the Portal. It was
perhaps aimed at those who stood at the portal of initiation.
To
the other eight remaining of the original group I have no comment to make
but that of encouragement. They are holding steady, but have enough teaching
whereon to work and can take no more stimulation.
80.
The Master is obliged to realize
when additional stimulation would be destructive rather than constructive.
81.
DK has given them all they
can possibly absorb. More would be a detriment.
82.
It is ever the Master’s task
to inspire and promote progress through encouragement.
The
majority of them will not be kept waiting for admission to a definitely more
positive penetrating in the Ashram when they pass through the gates of death.
83.
DK has spoken of several who
died and who then came into closer affiliation with the Ashram.
84.
He is promising the same to
the majority of the remaining disciples. Some, however, may not gain closer
affiliation after death.
85.
In the following, DK seems
to give certain hints to some of the remaining disciples—perhaps, hints,
which if followed, would allow closer affiliation after death.
H.S.D.
for the remainder of her life should work at the attainment of a quiet spirit,
and she should also stand by A.A.B. as long as A.A.B. needs her.
86.
HSD seems to have suffered
from hyper-activity. She had much of the first and sixth rays.
L.D.O.
must attain to a broader point of view in place of her limited approach to
humanity's problems; she must give up her assurance that the palliatives and
solutions which she suggests are completely right.
87.
LDO was the well known author
(well-known in occult circles), Vera Stanly Alder. Her rays were 24-427.
F.C.D.
is doing well, but he is an old and trained disciple, and about him no anxiety
has been needed. The same is true of J.W.K-P.
88.
FCD was an initiate-disciple.
“I have said enough here
to enable you again to resume your active position as a pledged initiate-disciple
(a position which your co-disciples have ever recognised as yours…) (DINA
II 465)
89.
This may also be the case for
JWK-P. In other words,
both of these disciples may have passed the third degree. This seems almost
certainly the case for FCD—the psychologist Roberto Assagioli.
I
have not, as you will note, covered the whole ground. I have, however, indicated enough to show
my reasons why there is so poor an exoteric showing of a truly esoteric, inner
movement—an inner movement which remains intact even though the outer
form does not hold together, owing to the weaknesses of its members and the
pressure of daily life upon [Page 94] the outer group.
90.
The Tibetan admits to a “poor…exoteric
showing”. He reminds us that not all is as it seems.
91.
We are reminded, for our encouragement
(and because it is the truth) that the inner movement remained intact. We
may infer that the reincarnated aspects of the participating disciples will
resume future work with a much greater ability to resist various weaknesses
and pressures.
All
of you—from the first admitted to the last who joined the group—are still
within my aura or within the aura of the greater Ashram of the Master K.H.,
and will, I am confident, remain so.
92.
DK is an inclusive, second
ray Master, and, if at all possible, holds
all those whom He has chosen for affiliation.
93.
We do see, however, that whether
or not the chelas remain within His Aura or the aura of the greater Ashram,
is not entirely at the Master’s discretion. The behavior of the chela will
determine much.
I
would remind you also that there are many members of my Ashram of whom you
know nothing and who came into my Ashram without the help of A.A.B.
94.
One is reminded of the statement
of the Christ: “Other sheep have I that are not of this fold”. It is impossible
for the chela to understand the full scope of the Master’s work.
You are not the group of major importance.
95.
This statement induces humility.
One wonders if there was a specific group that was of major importance.
Forget
not these other co-disciples. Some day, when you have established continuity of consciousness, you
will know them, for you will consciously meet with them within the ring-pass-not
of my Ashram.
96.
We are given the hint that
when penetration is made more fully into the Master’s Ashram, the personnel
of that Ashram will be fully known.
97.
It is clear that continuity
of consciousness is an inevitable development, however long delayed.
You
will know also and discover the reasons for the experiment with these outer
groups which is now being tried by the Hierarchy, if you will read with care
the teaching upon the externalisation of the Ashram of Sanat Kumara, the Hierarchy.
98.
DK seems to be suggesting that
further penetration into His Ashram will further reveal the reasons for the
experiment with outer groups. As well, the true reasons can be found by a
penetration into the literature which DK has made available.
99.
DK’s whole approach induces
patience and humility. We realize how much we do not yet know and how much
time it may require before the true workings of His Ashram are fully revealed.
August-September, 1949
BROTHERS, AS OF OLD:
100.
This is an unusual form of
address, and seems to suggest that the relationships which existed in olden
days persist, undiminished to this day.
101.
DK’s usual form of address
is “Brother(s) of Old”.
The
thought constantly enters my mind as to what I can say in order to make the group work, group
relationships, group identification and group initiation a sound, active and
factual reality in your minds and in the minds of other aspirants and disciples.
102.
The possibilities of outer
instruction are fast coming to an end.
103.
Master DK is still pressing
forward with His hopes for the group and its members.
104.
We see that He is writing not
only of the remaining members of His group but for those who will follow them.
105.
His subjects are the following:
a.
Group work
b.
Group relations
c.
Group identification
d.
Group initiation
106.
He would have these four
subjects be sound, active and factual realities in the minds of His disciples.
Obviously, He thinks they are not—yet.
I
seek with profound earnestness to make this theme or subject true
and vital, because it is an essentially new esoteric concept and a germ thought
which the many aspirants of the world must grasp.
107.
It would seem that DK is
referring specifically to “group initiation” as a new esoteric concept.
Of course, group initiation is based upon group work, group relations and
group identification.
At
the same time the aspirant must realise that the ideas are of no real importance to him as an individual—to you, therefore,
as an individual and pledged disciple.
108.
DK seeks to emphasize, as
always, the group idea. He is
ambitious for the group, but not for the individuals comprising it.
As
long as your state of awareness lays emphasis upon the fact of your individuality,
the group idea cannot take form as a group ideal. The
sense of separativeness is still present. It is a sense which has
been laboriously developed—under evolutionary law—from the moment when your
soul decided to experiment, to experience, and to express divinity.
109.
DK notes the persistent state
of individuality in the group members. This state militates against the embodiment
of the group idea as the group ideal.
110.
DK knows He is dealing with
a persistent “sense”, necessarily developed since the days of individualization.
111.
We, too, must realize the nature
of the individualism which is built into us. It is of great antiquity and
thoroughly ingrained.
Separative effort, separative
emotional reactions and separative materialistic endeavour have been (if
I may so unfortunately express it) the spiritual essentials which must perforce
precede group effort and conscious group relations.
112.
This is another way of saying
that that which we call selfishness is an evolutionary necessity. In other
words, selfishness is a spiritual essential, as strange as that may seem.
113.
Nevertheless, no matter how
deeply ingrained, it must be overcome.
[Page
95] The factor entailed, therefore, is a definite "break with the past,"
and the entering into a new state of awareness—an awareness which is fundamentally
inclusive and not exclusive.
114.
Master DK is calling for a
first ray activity—a definite “break with the past”. His second ray disciples
are, perhaps, not so used to radical breaks. Such breaks go against the nature
of their predominant ray.
115.
DK seems to be emphasizing
the spiritual essentials. When little time remains, it is necessary to return
to the essentials so that they may be impressively in the mind of those who
are to continue—without the outer
aid of the Master.
This
is a primary platitude of which you are well aware. In most of you this platitude remains
a mental proposition.
116.
Platitudes are great truths,
but must not be allowed to remain trapped on the level of mind.
You
hope some day to arrive at this basic sense of inclusiveness which is characteristic
of the Hierarchy. At present you do not feel fused, blended and incorporated into the
mental, astral and etheric auras of those who form the group of which you
know yourself to be a part. I would ask you to study what I have just
said with care.
117.
DK is offering us a clear idea
of what it means to be inclusive.
It is to be fused and blended and incorporated into the mental, astral and
etheric auras of those who form the group of which one knows himself to be
a part.
118.
If we stop to think, we can
see how really demanding it is to become inclusive in the hierarchical sense.
Do
you like, for instance, to penetrate into the mental atmosphere of a fellow
member, or do you care to have him penetrate into yours and thus find out
what is the content of your thought? A major test is here involved, and it
is one which you will have some day to face.
119.
Given that which has not yet
been purified, this can be a harrowing experience.
120.
AAB has referred to the fact
that the thought life of a number of disciples will not bear examination.
Do
you, again, like to share your emotional reactions with a co-disciple? Are
you interested in his? If so, why? Some day this responding interest must
prove itself effective, and this must necessarily connote self-sacrifice in
both directions.
121.
Let’s think about what DK says
here. Why, “self-sacrifice in both directions”? May we say that in such examinations,
the desire nature will necessarily be sacrificed? There will also be shared
disturbances which will prove, temporarily, disquieting.
122.
Many disciples shut out awareness
of the emotional states of their co-disciples through an enforced, though
artificial, impersonality. Impersonality is not achieved through denial but
through transcendence—i.e., by passing through and beyond, rather than going
around.
123.
Here we may not be talking
of the illusory nature of astral content, but of using the astral body as
an instrument for service.
Do you want or deem it appropriate
to have a fellow-worker come under the influence of your etheric body and,
therefore, of the energies which flow through it? And do you want his energies
to flow through you?
124.
These are very pointed question.
Some disciples there are who do not want to be ‘contaminated’ by the energies
of others. This is a selfish, puristic attitude and a definite limitation.
125.
DK is pointing to the fact that we are really all one being. There is no avoiding this
fundamental fact, as unpleasant as it may seem to some.
These
are some of the implications of group work, and for these you must be prepared.
126.
We are to gather that our degree
of inclusiveness and of true group association is quite incomplete.
The
realisation of the inevitability of these necessities will lead you eventually
to a careful scrutiny of your thinking, of your emotional reactions and of
the energies to which you give entrance all the time because (for the first
time in your soul's history) you feel the need to guard your brother from
the results of your personality reactions;
127.
A new motive for self-purification
is given. It is an altruistic motive. It is as if one carrying a disease had
to assure himself that others would not get the disease through contact with
him.
128.
DK seems to be pointing to
the fact that such an altruistic motive is not yet in the possession of many
of His chelas—that the time when such a motive would be actual still lies
in the future.
129.
The conclusion is that we
do not belong to ourselves exclusively, but are each other to an extent
which would prove very disquieting to the consciousness of the average disciple.
consequently,
scientific service supersedes your hitherto thoughtless and undisciplined
activity.
130.
DK is calling the activity
of His disciples “thoughtless” and “undisciplined”.
131.
We can see the high standard
set for ashramic affiliation.
I
would here point out that at no
time do you ever attempt to guard yourself from the personality reactions
of a co-disciple; you welcome them and absorb them and—whilst dealing
with them—you aid the cause of liberation in his life as well as in your own.
132.
DK is suggesting a definitely
second ray approach—shielding love applied to others, with the accompanying
refusal to shield oneself from them.
133.
He is encouraging absorption
and transmutation.
134.
How many of us are so sacrificially
oriented? Does this advice come as a surprise? Is it disquieting?
135.
It is obvious that if these
procedures are to be followed, the solar plexus must be transcended and the
heart well developed.
The
entire subject of group interplay is far deeper and [Page 96] more significant
than you suspect or appreciate; it can be summed up in the words of St. Paul :
"No man liveth unto himself."
136.
The instruction being given
is truly related to the Way of the Christ. We understand that the Christ was
the greatest Master in the art of absorption and transmutation. DK is asking
His disciples to consume ‘poison’ for the sake of the world. We realize that
every great World Saviour has done this.
137.
The Master is pointing towards
a future time when His disciples will be far more sensitive than they are
now.
Feeling, thinking and absorbing the many actuating
and incentive energies constitute a vast process of many interrelations
and this, most aspirants are apt to forget.
138.
In this advice, DK is contributing
the breaking down of barriers between the aspirant and other aspirants,
and, in general, between the aspirant and his entire environment.
I
suggest that during the coming year you go over your individual instructions
and then—during the course of the year—answer six questions which I will dictate.
The purpose of this task (shall I call it this?) is to clarify your minds
as to your problems and opportunity and latent knowledge, gained as the result
of years of work under my tuition;
139.
We can see that Master DK is
definitely propelling His disciples into a state of summarization. He is hoping
to ‘leave’ them in the clearest possible state of mind.
140.
They are to understand as clearly
as possible:
a.
Their problems
b.
Their opportunity
c.
Their latent knowledge
141.
DK hints at the idea that His
disciples are in possession of much knowledge that they do not know they possess. It is latent, and has
been gained through their years of work with Him.
142.
All this reminds one of a
great stock-taking.
the
replies will give to your group brothers a sense of relationship with you,
a feeling of shared responsibility, a recognition of group assets and group
richness (again using a peculiar word) and a realisation of possibility which
may greatly strengthen each and all of you.
143.
We can see that the answering
of the six questions have far more than an individual purpose. They are to
enrich the group.
144.
As a result of answering and
sharing the answers, the group members will have:
a.
A sense of relationship with
each disciple in the group
b.
A feeling of shared responsibility
c.
A recognition of group assets
d.
A recognition of group richness
e.
A realization of group possibility.
145.
It is clear that Master DK
hopes His group will continue to work together under the guidance of FB
(JWK-P), and He is preparing them for this future cooperation.
This
will close our cycle of instruction. If you avail yourselves of the opportunity
for this personal research work, coincident with the post-war period, you may find a sudden spiritual deepening
and strengthening of your life, your spiritual contacts and your group
relation;
146.
The advantages of the personal
research work are given. Let us tabulate for clarity: The research work will
make possible:
a.
Spiritual deepening
b.
Strengthening of the life
c.
Strengthening of spiritual
contacts
d.
Strengthening of group the
group relation
147.
We cannot help but note the
use of the word “sudden”. DK seems to be referencing the unexpected spiritual
insight which may arise from this exercise.
you
may also find yourselves in closer rapport with the Ashram, its programme
and potency, and you may likewise discover yourselves being presented with
the opportunity to learn in a new and subjective manner, of
which I may not speak, until you have registered it yourselves.
148.
Further advantages to answering
the questions are listed:
a.
Coming into closer rapport
with the Ashram
b.
Coming in closer rapport with
the Ashram’s programme
c.
Coming into closer rapport
with the Ashram’s potency
d.
Being presented with the opportunity
to learn in a new and subjective manner
149.
We note that the Master does
not explicitly tell how new subjective methods of learning may be accessed.
It is the law that each chela must arrive at the method himself before the
Master may speak of the process.
150.
This should be taken to heart
by those who find their fellow disciples ‘instructing’ them in methods to
contact the Master or to achieve higher subjective contacts. If even the
Master will not speak directly of these things until they have been somewhat
achieved within the disciple, then what of those of far lesser rank who
claim to offer explicit instructions regarding such contact?
You
will thus greatly increase your usefulness to humanity, to the Ashram, and
to me.
151.
We see that the questions
have a purpose far beyond increasing the disciples’ self-knowledge.
The
Science of Impression* is of major importance to the group. The time
for close attention to yourselves and to your individual characters is past;
group activity should take its place. By
this I mean the activity of this particular group of disciples in relation
to my Ashram and in relation to world service.
152.
DK is asking His chelas to
lift their attention and no longer focus on their individual character. Rather,
their attention is to be on the Ashram and its work.
153.
Really, the six questions are
meant to facilitate the development of the Science of Impression.
I
would like you to do some further thinking upon the theme of our seventh point,
the externalisation of the Masters' Ashrams, so that what I hope to say in
the next instruction may mean more to you.
Take your group papers and the book
Discipleship in the [Page 97] New Age (Vol. I) and run quickly through
these two sources of information and then write down:
154.
A final review is in process.
If well done, it will strengthen all future work.
155.
The papers to be reviewed are
all those which form the body of work in DINA II. When this instruction was
given, DINA I had been printed, but DINA II had not.
1.
Any definitions of an Ashram you may find. There are many.
156.
This would be a worthwhile
activity for ourselves. For all that has been said about the nature of an
Ashram, there is still much vagueness of thought on the subject.
157.
We have a fifty-nine page compilation
on the Ashram should anyone wish to have it.
2.
A short, tabulated statement as to the unique work which every Ashram carries
on in the outer world through its initiates and disciples and through
affiliated disciples, such as the majority of you. Two or three of you are
beyond the stage of affiliation.
158.
DK wants His disciples to understand
with clarity what each Ashram does and is intended to do in the Externalization
process.
159.
He is also offering some technical
information on stages of ashramic association:
a.
One stage (the stage most applicable
to the majority) is called “affiliation”.
b.
A few of the disciples have
moved beyond the stage of affiliation into greater ashramic intimacy.
This
assignment need not take you long.
160.
The value of summarizing
what one has already learned is considerable.
My
brothers, I am spiritually ambitious for you. I have gathered you
into my ashramic group and, therefore, into my aura for vitalising, for training
and for protection. My love goes ever out to you and my unifying desire.
161.
Here is one of the Tibetan’s
great exhortations.
162.
When a Master gathers disciples
into His group they are:
a.
Thereby gathered into his aura
b.
Offered vitalising
c.
Offered training
d.
Offered protection
e.
Offered the Master’s love
f.
Offered the benefits of the
Master’s “unifying desire”
163.
The term “unifying desire”
is arresting. The Master’s keen desire has a unifying effect upon His group
of chelas. Have we ever discovered in ourselves the exertion of “unifying
desire”? Surely the right kind of desire may be a factor contributing to
group coherence.
Will
you not aid me in my task? Will you stand with me in the hierarchical endeavour
to which I am pledged and which I have undertaken in consort with the other
Masters? There is much that you can do by speech, by pen and by example. Will
you not do it—with a simple heart and a single eye for the helping of a deeply
suffering and overburdened humanity?
164.
The exhortation is irresistible.
165.
We note that the Master is
pledged, even as His chelas are pledged.
166.
Three potent modes of assistance
are given:
a.
Speech
b.
Pen
c.
Example
167.
In these three, we see how
much the externalizing throat center is involved in the desirable process.
168.
The action is also to be carried
on with “a simple heart and a single eye”—two profound occult hints. One is
to be clear and one-pointed in one’s heart’s desire. One is also to see with
a sense of unity. The call is to be influenced by soul consciousness and not
by the divisive and often complicated concrete mind.
The
six questions are intended to summarise and make deeply personal and significant
in your consciousness the instructions, given during the past few years to
this group of affiliated disciples.
169.
We note that the personal has a definite part to play in
this group exercise which is filled with so much promise for the group.
170.
The exercise is, we see, a
way to promote assimilation of that which has been given.
They can be regarded as being put to the disciple by his own soul
and will mark—if correctly and creatively used—the closing of a preliminary
cycle and the beginning of a new cycle of spiritual usefulness and of fresh
growth and development.
171.
DK is looking beyond the time
when He will have outer contact with these disciples. Rather than anticipating
a time of withering and fading effectiveness, he anticipates “a new cycle
of spiritual usefulness and of fresh growth and development”.
172.
Who is the one who questions?
DK has His disciples imagine that it is their very soul that is the questioner.
173.
The questions must be used
both correctly and creatively. This means that not only are the answers
to be both clear and honest, but that each disciple must evolve his own
unique approach to their meaning and to their potential use. No one can
tell another disciple how to do this.
These
questions should receive most careful consideration and much serious reflection,
prior to answering.
174.
We have many well-learned
words at our disposal. A somewhat convincing answer could be easily fabricated
and yet lack real depth.
The
answers should convey the truth, as the disciple sees it today and not in
the light of his wishful thinking and of his aspiration;
175.
The watchword is truth rather than aspiration. This requires great lucidity and the ability to avoid
succumbing to the temptation to see things as they should be rather than as they are.
Have we carefully tried this?
the
answers should be written down (so as to focus that truth) with no thought
or fear of what other members of the group may think.
176.
DK is asking for a great
act of detachment. To those who have been concerned about what others may
think, He has sometimes say: “They say. What do they say? Let them say”
(cf. DINA I 563)
In
an Ashram, my brothers, a man is known as he is; for this clear knowledge,
the members of this group (affiliated with my Ashram) should prepare themselves.
177.
One of the principal keynotes
of the Ashram is truth. For this
DK is preparing His affiliated disciples.
178.
The Ashram is focussed in the
“clear, cold light”. In that light, nothing can be hidden.
[Page
98] One suggestion
I will make: There are six questions, providing one question, therefore, for
consideration each two months during the coming year.
179.
Six questions provide a year’s
work. This gives some indication of the depth with which DK expects the
questions to be pondered and answered.
Give
two months to careful consideration, reflection and interior investigation
and then, at the end of the second month, formulate your reply.
180.
No glib response will do.
Deep interior investigation is required. How this investigation will occur
is not for DK or anyone to say. It is part of the disciple’s own creative approach.
Question
1. From a study of the instructions given by me on your five conditioning
rays and from a study of yourself in connection with the information given:
a. Which of your five conditioning
rays controls you or which is the most dominant?
181.
The disciples know their rays,
but the question of dominance requires close scrutiny. They know their soul
ray should be dominant, but is
it?
182.
A careful examination of
the personality and its aspects in relation to the soul will be required.
b.
Which ray should control you and how can you strengthen that control?
183.
This would seem an obvious
question. The soul ray, of course, should control, unless the potency of the
monadic ray is to be moved into conditioning power. This would only be relevant
to a few.
184.
The important point for most
of us is how to strengthen the control of the soul ray. There would be a unique
approach for each individual. Does each of us know how this should be done?
One can see why two month’s careful consideration would be required.
The
answering of this question will require a truthful consideration of your good
and bad qualities, of your assets as well as your limitations.
185.
In all progress upon the
Path of Occultism, self-scrutiny is essential.
Question
2. Looking back over the years of instruction, do you feel that you have definitely
advanced upon the Path? If so, upon what grounds do you base this belief?
186.
An historical retrospective
is required. This is a life review—like
an evening review but comprehensive and inclusive of years of training.
187.
The value of these questions
hits home, does it not?
Could
you have made more progress under the circumstances and if you have not, what
was the reason or reasons?
188.
Here various life decisions
would have to be assessed. Various turns in the road will have to be seen.
Question
3. In what do you personally feel
that your work in the future should consist in the following three
relations:
189.
DK is speaking of work in the
same incarnation. Perhaps in this consideration, work for future incarnations
would be revealed.
190.
DK seems to be invoking the
response of the astral body through the use of the words “personally feel”.
It is clear that He is looking for a real
response rather than a mentalized one.
a.
With your personality, in its particular circumstances and environment, so
as to make your daily life more spiritually effective?
191.
The personality has its work
and has to be considered as a unit in its own right.
192.
The opportunities inherent
in circumstances and environment in which the personality finds itself will
have to be assessed. Limitation will have to be recognized and also opportunity—both
expected and unexpected.
b.
In order to establish a closer contact with your soul, with the same objective
of effective spiritual living?
193.
The question relates to a
vertical attitude. All have a future work which involves establishing a
closer relation to the soul. More effective spiritual living is always the
goal.
c.
In order to bring about soul and personality at-one-ment and clearly demonstrate the fact.
194.
This question relates to
soul-personality fusion. The soul must descend and merge with the waiting
personality. DK’s disciples are to become the soul-in-incarnation, and He
wants His chelas to be practical about the ways in which this could be achieved.
This aspect of question 3 is different from the aspect immediately preceding.
What
do you regard as the present [Page 99] greatest hindrance to this accomplishment?
195.
DK is asking for the greatest
hindrance to soul-infusion. No doubt He has hinted at such a hindrance all
through His instructions to the disciples, but they have to realize it for
themselves.
Question
4. Are you satisfied with the relationship you have established with your
group brothers?
196.
Obviously, the group has
been, from some vantage points, a failure. So no one could be truly satisfied.
Answering this question will cause each chela to imagine the true nature
of right group relations and the ways in which he or she has fallen short
of promoting them.
a.
Do you know them better and love them more than you earlier did? This means
all of them, as a group.
197.
The extent of true group consciousness
will be revealed by a truthful answer to this question.
198.
The past is to be compared
with the present and the difference (if one exists) truthfully seen.
199.
No group brother can be left
out. They must be taken not only individually but, more importantly, as a
group.
200.
It is as if the disciples must
learn to see for themselves the nature of the failure which has occurred.
DK has given many reasons for the failure, but none will be as convincing
as the direct sight of the inquiring disciple.
b.
Along what lines do you feel that you have failed them, if you have, and what
do you propose to do to rectify the situation?
201.
All have failed all—obviously.
It is heartening, however, to realize that not only is rectification possible
but it is necessary.
202.
Rectification could occur in
future years of cooperation. This would suggest the continuation of a well-functioning
group. Rectification could also occur in a future incarnation, or, perhaps,
between incarnations.
203.
We do know that the eight
disciples did not continue to work with each other after the death of AAB,
as DK had hoped.
c.
In what way do you feel that you have been an asset to the group?
204.
An even-handed view demands
a realization of both assets and liabilities. DK is not interested in producing
morbid introspection.
These
four questions concern largely your ability to live as a soul in your little
outer world and have reference primarily to your objective expression. The
next two questions concern your subjective relationships.
205.
As penetrating as the first
four questions have been, they are stated to relate to the chela’s objective
expression—important, but obviously not the most important.
Question
5. What is your attitude towards your Master, Djwhal Khul, as a result of
years of training under His instruction?
206.
This question will touch
on the true nature and quality of a chela’s ashramic affiliation.
a.
Can you sense my vibration at any time? How do you know the difference between
my vibration, that of your own soul or the group?
207.
Keen discrimination avoiding
all wishful thinking will be required. We note that the question is not about
the occasional sensing of the Master’s vibration, but the ability to sense
it “at any time”.
208.
Let us say that the soul is
on the second ray and the group is primarily a group belonging to a second
ray Ashram. The Master DK is also on the second ray. How then are these three
vibrations to be discriminated? One can see the necessity for a deeply internal
process if this question is to be correctly answered.
b.
What effect has the work of the full moon had upon you? Have there been any
results of that attempted contact and, if so, what are they?
209.
The Master can be contacted
with much increased facility at the time of the Full Moon. The question is—has
such contact really occurred or has the process only been one of imagination
or wishful thinking.
210.
Not only is contact required,
but it should have results. These results may or may not be tangible. More
likely, they will be subjective and intangible. So the chela must enter a
deeply subjective search to answer this question satisfactorily.
c.
What should now govern your efforts in relation to your work as my disciple
during the coming remainder of your life?
211.
The implication is that the
one answering the question may, indeed, remain DK’s disciple for the remainder
of the present incarnation. The question concerns the governing theme of
life if one is to truly work as DK’s disciple. Whatever may have governed
life efforts during years past, there is the suggestion that there is something
which must be discovered, appropriate to the present moment.
Question
6. What part in my plans and in
the task assigned to my Ashram are you prepared to take? This question
concerns both your outer and your inner work of a practical nature.
212.
This is a question involving
both inner and outer realities. Master DK has made the work of His Ashram
abundantly clear. Now comes a moment of will, decision and resolution.
213.
A Master is most interested
in a chela if the chela is truly interested in the work of the Master. This
final question relates to practical work in cooperation with the Master and
is telling.
214.
The group members had not
distinguished themselves by seizing upon the work suggested by Master DK.
He obviously is giving them another chance to strengthen their resolve and
serve the Ashram with occult obedience.
[Page
100] a. Have you any
definite schedule of work outlined in your mind as your contribution
to the activity of my Ashram?
215.
DK is asking for more than
good intentions. He actually wants to see a “schedule of work” unfold in
the minds of His chelas. A definite schedule will help make their good intentions
actual.
b.
If so, what is it and how do you propose to implement it and make it effective?
216.
The chelas are being asked
for an act of manifestation. The six questions have been a magical process
ending with a call for manifestation.
c.
What is the main task of
the Ashram at this time? Do you know the type of assistance—subjective or
objective or both—that you could give?
217.
A member of an Ashram must
know what an Ashram really does and how he is best suited to partake of
the Ashram’s work. DK wants His chelas to place the work they will do in
relation to the Ashram’s main task (at the time of the writing of this section
of the book).
This
last question goes deeply into your ability to react to impression from me
and from the Ashram. I would have you answer it, to the best of your ability,
from that angle.
218.
It may be a stretch to understand
the real purpose behind any Ashram and the nature of its main work. DK is
hoping His disciples can merge into this realization. He does not expect
perfect answers or even accurate answers, but He knows the value of attempting
to answer.
Pass
on, my disciples, into a closer relation to the Ashram of which I am the focal
point; aim at a closer rapport with your fellow workers and with me.
I am the director of your work. That this relationship may prove the signal achievement of the coming year for each and all
of you is my earnest wish.
219.
When DK tells His disciples
to “pass on”, He may be hinting at the possibility that a number of them can
take the second initiation—the initiation of “passing”. It was this particular
initiation which lay before the majority of them.
220.
DK sounds an authoritative
note. He is the “director” of their work. If the chelas are to understand
the purpose of the Ashram, they simply must come into closer rapport with
the Master or the Ashram and with their fellow workers.
221.
A closer relationship, therefore,
is urged on two counts:
a.
A closer relationship with
all fellow workers
b.
A closer relationship with
the Master, Himself
222.
DK sets a goal for His chelas—a
goal, the accomplishment of which, will take them to a period beyond the duration
of the then incarnation of AAB.
223.
There is no question that the
Master seeks an ever closer rapport with His chelas, but it must be a genuine
rapport facilitated through true contact. Many contact the astral reflection
of the Master. In most cases, this is useless or worse.
224.
Ashramic intimacy must be earned.
Its achievement is a deeply interior process.
225.
The Tibetan has offered an
instrument for deeper achievement, but the rest is up to the disciples themselves.
226.
Those of us who have been long
in the work may find ourselves called to address ourselves to the same six
questions.