The need for
telepathic sensitivity in every group, composed of disciples, is based
upon three necessities; I would like you to understand this more clearly.
1. The cultivation
of an inter-relation of a telepathic nature upon the mental plane is essential.
This has always been an established fact or condition in the case of a
Master and His disciple and between the senior disciples in any group
of accepted disciples. The time has now come when this group quality must
— for the sake of a needy world — be developed by disciples of lesser
attainment in the group.
1.
We understand that the development
of telepathic sensitivity is not an option, but a need in
every group of disciples which is to be associated with Hierarchy.
2.
Such disciples are related
to each other primarily on the plane of soul, but the plane of soul is
(at this time) the higher mental plane. This is the kind of “mental telepathy”
which is to be cultivated — higher mind to higher mind. Such higher telepathy
will, of course, have its reflection in the normal form of mental telepathy
— which includes ‘concrete’ mental content.
3.
A familiar theme is enunciated:
that which earlier was the prerogative of the Masters, initiates and senior
disciples in groups of accepted disciples, must now become the prerogative
of disciples of lesser attainment — all for the sake of a needy world.
4.
The Tibetan is again letting
us know that we (and all of Hierarchy) are in the midst of a “forcing
process” with both its opportunities and attendant discomforts.
5.
Telepathic sensitivity is
of the utmost importance so that there may be unanimity among the
group brothers — one luminous soul-infused mind. Within an Ashram, all
participants must be impressed by how the Master “sees things”. No argument
and divisive, divergent points of view are then possible though illuminating
discussion and the contribution of each ashramic member are always possible.
2. This telepathic
unfoldment will lead to a greater sensitivity to others. This is the secret
of a Master's work and the factor which enables Him to work through His
disciples, using them as outposts of His consciousness. To do this with
exactitude, He must be able to know their condition (mental, psychical
and physical) when He chooses so to know. He can thus discover whether
they are available or not for any specific service, whether they can be
safely used or not and whether their sensitivity is such and their interpretation
of what they sense is of sufficient accuracy so that they will respond
intelligently to the need. Have I not had to study all of you this way?
Think this out and ponder upon the implications.
1.
“Creation” is coalescing through
the sensitivity of all parts to each other. Sensitivity it is which reduces
isolation and leads to the re-amalgamation of the apparently separated
parts.
2.
The Tibetan speaks of the
possibility of knowing another’s thoughts, feelings and physical condition
— all through telepathic sensitivity. Such sensitivity, we see, is not
limited to the mental realms. The condition of any vehicle or body can
be ‘carried’ (“tele”) to a similar vehicle or body (“path”) in another.
All aspects of a human being can communicate with similar such aspects
in others, and be sensitively registered.
3.
The very important phrase
“outposts of His consciousness” is used. What does this really mean? An
“outpost” can be considered a sensitive sensing device. Just as a human
being uses instruments to enhance his states of awareness, so the Master
can use His chela as a kind of sensing devise; He can, as it were, ‘see
through His chelas eyes’.
4.
Consciousness is a ‘permeable
substance’; it can subtly enter and infuse a substance like unto itself.
The Master’s consciousness can subtly enter the consciousness of His chela.
By so doing, the Master ‘sees’ not only what the chela ‘sees’, but understands
with profound intimacy the internal subjective condition of the chela.
5.
It is clear that Master DK
studied His chelas in this intimate, subjective way, and based His decisions
on what He discovered. Perhaps the Master has, unobtrusively, discovered
some of us in this way too. Do we think we might notice when such subjective
study was occurring? Perhaps, perhaps not. Perhaps there are moments when
we think we feel His presence. At such times, study may be occurring.
6.
The intimate study occurs
for three reasons: to determine availability, safety and
sensitivity. Disciples are not always in a condition to be used;
it is not always safe to use them; they will not always have sufficient
sensitivity to guarantee intelligent response to what the Master may seek
to impart. The Master takes few chances in this regard. He will not undertake
a process which He knows is doomed to failure.
7.
DK asks His chelas to ponder
the implications of the kind of study to which He has subjected them.
What (do we think) are those implications?
a.
Surely, that the Master knows them very well
— certainly better than they know themselves.
b. Trust in the Master is advisable, even indispensable.
The accuracy of His internal perception and His vast experience ensure
that the measures He proposes will be exactly co-measured to the condition
He has discovered through intimate investigation. Yet, many of the disciples
seemed to distrust (or, at least, resist) His advice and did not follow
it.
c.
Knowing that such internal study has occurred is
a strong invitation to “occult obedience”. It is a humbling experience
to be known with utter intimacy. A type of wise acquiescence is required
of the disciple and discipleship group in such cases.
8.
I wonder if we have realized
how much selflessness it takes to be truly telepathic. The little
ego must be entirely out of the way if there is to be truly accurate registration
of the condition of another human being. If the would-be sensitive is
focussed on himself along with the object of sensitive registration,
there will be a ‘conflict-of-interest’ in arena of perception.
3. This telepathic
sensitivity will also lead to the new science of inter-communication which,
in the New Age, will reach general use and comprehension. Of this condition,
the radio is the outer physical symbol.
1.
The great science of “inter-communication”
is well on its way. It has flourished externally in a manner probably
unforeseen by all except the most advanced seers.
2.
The radio now seems primitive
compared to that which the modern television and the Internet can do.
3.
What is the value of this
inter-communication?
a.
The rapid illumination of the mind of humanity.
b. The end of that form of ignorance based upon lack
of contact and perception.
c.
The ability to ‘be there’ and thus participate in
the experiences of one and all. This will promote an identification
with all of humanity and the planet.
d. Thus, the breaking down of limited ego consciousness,
and the coming of the realization that “I am humanity”; “I am the world”.
4.
Humanity is on its way to
a pan-human, soul-infused group mind. Significant advances towards this
will be noted during the Aquarian Age, with its emphasis upon universality.
Certain questions
now arise and it might be well to formulate the answers to some of them.
It could be wisely asked if anyone has the right to work telepathically
upon the mind of any person? The answer is that you are doing it all the
time, consciously or unconsciously, and without skill or purpose or —
if there is a purpose — it is usually a personality purpose. It is through
telepathy that ideas have been disseminated in the world by the process
of mentally impressing the mind of some disciple or sensitive person.
It is then their task to find and direct the mind and activities of those
individuals whose task is not only to be responsive to this impression
but to bring it out into the consciousness of the world thinkers. Have
you ever asked yourselves what are the aspects of the work, in connection
with telepathy, which raise questions in your mind? Is it not distrust
of personality intention or point of view and a questioning also as to
your own sincerity or motives? Unless this work is carried forward selflessly
and with complete freedom from personal prejudice and personal choices
— political or religious — there can be no safe work along this line.
That is why I emphasise to you the need of doing this work at the highest
united point of meditation and with complete obedience to my decisions
in the matter.
1.
The Tibetan poses the dilemma
of privacy and intrusion. Is telepathic sensitivity an intrusion into
the mind of another? And, if so, is this intrusion justifiable?
2.
Master DK’s answer to this
concern is surprising; apparently we are working upon each other’s minds
all the time and, usually, without skill or purpose. If purpose
exists, it is usually selfish, personality purpose. Since, because of
our very nature, we cannot help but influence others, we had best do it
in the right manner.
3.
The entire process of manifestation
works through mental telepathy. Ideas or thoughts descend from ‘above’,
inspired by higher spiritual sources. These ideas impress lesser minds,
and the lesser minds impress still lesser minds. It is all one great hierarchy
of impression and response to impression.
4.
We, as disciples, have the
task not only to be receptive to impression from the Masters and higher
‘impressive agencies’, but to find and impress other minds
who are suitable for carrying out in some useful and practical manner
that with which we have been impressed.
5.
Since telepathy is such an
inevitability the Tibetan asks his disciples to question themselves about
their uneasiness when the subject of telepathy is raised.
6.
DK tells his disciples that
their concerns are based upon distrust and personality attitudes. Perhaps,
knowing their own occasionally undesirable thoughts, they suspect that
others may also have equally undesirable thought content. The disciples
do not wish to be influenced by their fellow disciples; nor do they feel
sufficiently purified to be deliberately influencing their fellow disciples.
Clearly, an attitude of greater love and trust would resolve this inhibitory
attitude.
7.
DK informs His disciples that
unless the telepathic work is to be carried forward “selflessly and with
complete freedom from personal prejudice and personal choices — political
or religious — there can be no safe work along this line”.
8.
During such work, therefore,
there is to be no attention at all on the little personal self. The concrete,
judgmental mind is to be suspended, and no points of view are to be forced
upon another. Those working thus are to render themselves open to the
higher, selfless currents which represent the Divine Plan. We might say
that this kind of work can only be well and safely accomplished by those
who are “soul-infused”.
9.
Deliberate telepathic work
is not to be undertaken casually, but only from a high point
10.
The Tibetan’s call for complete
obedience to His instructions and decisions should chasten all of us.
We do not know so much that we can afford to intrude our own points of
view in an occult experiment the full nature of which we do not understand.
When one trusts a great Teacher, it makes sense, also, to trust His advice.
11.
Of course, we find ourselves
in a rather different position than did the disciples whom Master DK chose
to comprise His various experimental groups, yet there are many occasions
when the Master’s advice is offered to all His readers. It is no
suspension of our individual rights to attend very carefully to what He
says and carry it out (if we can) as scrupulously as possible.
Another question
could well be: What is the difference between this work which I am suggesting
to you and the work of the Lodge of the Lords of Form?
None whatsoever,
except in motive and the point from which you must endeavour to work.
The Lords of Form work entirely on and from the lower levels of the mental
plane and with the energy of knowledge. The love aspect of the soul itself
is inactive and, therefore, from the angle and vision of the Great White
Lodge, motives are wrong and the objectives are selfish ones. This is
true both of individuals and groups. Forget not that these Lords of Form
are souls of great age and unique blindness. But that later, in some far
distant cycle, and when karma has worked upon them and the Great Law has
exacted full payment for all wrong done, that they too will begin to develop
the love aspect and to transmute their motives. You too must work from
mental levels but knowledge and love must be called into play together,
producing only those results which are harmoniously and intelligently
in line with the Plan. Disciples are not permitted to call into play and
functioning activity the Will aspect of the soul, unless they are initiates
of the third degree. Prior to that, they seldom realise the distinction
between the imposition of the will and the directed impression of ideas.
There is too much desire (which is embryonic will) in their equipment
for them to be trusted as yet with this higher aspect of mental activity.
I would ask you to get clearly in your minds in connection [Page 65] with
any telepathic work which these groups (working under me) should do, that
it is the impression of ideas and not imposed direction which is the group
ideal — a very different thing, my brother.
1.
The Tibetan poses another
question which may well have been in the minds of His students: “What
is the difference between this work which I am suggesting to you and the
work of the Lodge of the Lords of Form?” And again, He offers a surprising
answer. There is no difference — except in the realm of motive
and point of departure.
2.
We learn of the great intelligence
of the Lords of Form, but, in them, the love aspect is “inactive”. The
Tibetan did not say it was missing, for in the distant future (after much
balancing suffering) love will be accessed and utilized, and redemption
will come.
3.
The Lords of Form are concentrated
on the concrete levels of the mental plane. In their particular case,
the love of the soul does not infuse these levels as it should and must
in the case of a disciple of the Great White Lodge. It is interesting
to realize that, in the case of a “Dark Brother”, the lower mind has separated
itself from soul influence forming a kind of “eighth sphere” — a happening
which the Tibetan considers an unqualified disaster.
4.
A selfish objective is one
which fulfills the limited and limiting desire of the part rather
than the good of the whole. The Brothers of Form (in an unusually
descriptive phrase) are called “souls of great age and unique blindness”.
They were highly developed even in the first solar system and were considered
initiates of that system. They sought to perpetuate in this solar system
the successes they achieved in the former system. The methods they chose
were against the laws of this system, and especially against the Law of
Love.
5.
The term “unique blindness”
is quite interesting. It suggests a very unusual form of blindness which
is not simply the result of ordinary ignorance. It suggests what might
be called ‘willful blindness’, a refusal to see that which is obvious
to most self-conscious units of life in the second solar system. It is
not that the Lords of Form could not see. Rather, they do not want
to and do not will to. To see as see those of more loving heart,
would compromise their single-minded intent to achieve power for themselves.
They have justified their course of action thoroughly and choose to eject
any perception which would compromise the self-centered ferocity of their
chosen world-view.
6.
The far-distant cycle which
offers them redemption may well be a future solar system. It is impossible
for students of our kind to know with certainty. The point to be grasped
is that love will eventually enter their lives after the Great Law has
been justly fulfilled, and their stupendous karmic debts have been repaid.
7.
DK’s chelas are told that
they also must work from mental levels, but the mind will be joined to
love; in other words, the mind will become soul infused and will not engage
in selfish purposings. Thoughts will be created which are intelligently
harmonious in relation to the Divine Plan.
8.
Master DK points to a very
important restraint upon His disciples: they may not use the power of
their will to impose direction upon others. Only initiates of the
third degree are allowed to call the will into play. After that degree
has been experienced, the entire personality has been flooded with love-wisdom,
and the will can be wisely used. Even then, the will is not allowed to
determine the direction of others. The Brother of Light is not allowed
to compromise or violate the freewill of his fellow human beings.
9.
The distinction which Master
DK calls to our attention is that between the “imposition of the will”
and the “directed impression of ideas”. He tells us that it is not easy
for disciples to make the distinction.
10.
What, then, is the
distinction? When will is imposed, direction is pre-determined.
The faculty of choice is neutralized in the one upon whom the will is
imposed. That individual is no longer self-determining. When, however,
ideas are directed towards an individual, the ‘center of
choice’ is never the target. The person toward whom ideas are directed
is allowed to remain free. Directed ideas may be strongly present
and readily available because they are directed, but directed ideas do
not compel. Rather, they impel. There is an old saying about
the “stars” which carries the same thought: “the stars impel, they do
not compel”. It might be said, in this context, that the “stars” know
the law.
11.
Desire is not will, though
it is embryonic will. One who has not passed the third degree is still
desire-driven, or, in any case, has too much of desire present to be trusted
with what the Tibetan calls “this higher aspect of mental activity” —
presumably, the power to wield the will aspect of the soul.
12.
Very simply, we are not allowed
to force with our minds. Our task is to make rightly directed thought
available to those who may need it, and through the luminosity of that
thought, to clarify the way of those who are uncertain about the implications
of various lines of possible action. We envision a positive issue to troubled
circumstances, and we, thereby, help others see the possibility of that
positive issue, but we do not force actions on any level. Otherwise,
we rob another human being of the autonomy of his center. This
is a form of spiritual ‘theft’ and is not permitted under the Good Law.
All men must “return to God” willingly.
You might
also ask: How can this collective impressing go on and yet leave a man
free?
Because it
will be kept clear of all directed will-force; all that workers and disciples
in my groups will seek to do is to impress certain minds with the outlines
or suggestions as to the Plan; these ideas will deal particularly with
the concept that separation is a thing of the past and that unity is the
goal of the immediate future; that hatred is retro-active and undesirable
and that goodwill is the touchstone which will transform the world.
1.
The Tibetan asks the question
we have just been considering. How can there be strongly directed impression
(even “collective” impression) which leaves free those who are impressed?
2.
The answer is that all such
impression will be “kept clear of all directed will-force”. The moment
we think (when exercising mental telepathy), “you will do what
I think”, we have violated the law.
3.
We note that the Tibetan uses
the word “suggestions”. He often tells us that a Master will never command
but only suggest. It may be that seem that this would be truer
of a second ray Master, but, according to DK, it is true of all. “God”
must emerge in all units of life, and God is free.
4.
Master DK shares with us the
kind of suggestions which directed thought impression should carry — suggestions
concerning the uselessness of separation, the retrogressiveness of hatred
and the value of unity and goodwill. All of these suggestions relate to
the nature of the Divine Plan. God-as-Sanat-Kumara is attempting to impress
all within His sphere of influence with the nature of the Plan. We who
are in the flow of that directed impression simply seek to pass the impression
along at our own level of possible influence.
5.
The more clearly we formulate
thoughts which convey these understandings, the more readily will the
mind of humanity be influenced positively.
6.
When a mind is impressed by
a disciple, initiate or Master of the Great White Lodge, what happens?
A current of benevolently directed thought enters the mental field and
there abides vividly and in strength. The one impressed sees more through
the presence of that thought, and the direction of his thinking is potentially
illumined. It is as if points of light had been implanted in the mental
aura; these points act as beacons toward a more positive future, offering
a wider range of choice to the one who (on his own) must decide — determining
his own direction through his own choice.
How then can
you keep your minds free from your own desires and from your own interpretations?
By achieving that poised and positive negativity on the part of the two
lower aspects of the personality — the astral body and the brain as well
as the etheric brain; these determine the reactions of the lower centres,
particularly of the solar plexus centre.
1.
The Tibetan becomes very practical.
If desire (especially personal desire) is an obstacle to rightly motivated
telepathy in line with the Divine Plan, how does the chela remain free
from such desire, and from his own mental interpretations and formulations
which also obstruct the correct process?
2.
A specific occult suggestion
is offered: the chela is to achieve a “poised and positive negativity
on the part of the two lower aspects of the personality”. There is something
enigmatical about this phrase, for the Tibetan speaks of a “positive
negativity”. It is clear that the focus of the disciple is to be ‘above’
the astral body and the etheric and physical brains. These three factors
in the disciple’s makeup are not to assume a positive, impulsive position.
With positive vigilance, the disciple is to ensure that they remain receptive
(thus, negative), and do not interfere with the motive and direction of
the telepathic process.
3.
An interesting piece of occultism
is offered for our consideration: the astral body and etheric and physical
brains “determine the reactions of the lower centres, particularly of
the solar plexus center”. In this type of mental telepathy, the solar
plexus and the lower centers are not to be active — at least they are
not to interfere with the direction of higher thought, though they may
be eventually impressed as a result of that higher thought.
4.
The kind of telepathic activity
suggested by the Tibetan does not, therefore, involve the ‘irrational’
aspects of the energy system. When we reach the level of mind, we enter
the realm of rationality.
The mind will
then be left free to fulfil three functions:
1. That of
soul contact; this will result in illumination and a working knowledge
of the immediate aspects of the Plan.
2. That of
thought formulation and thoughtform creation. Then a clear thoughtform
can be constructed with definiteness, and it can be positively directed.
3. That of
working on mental levels with your group brothers so that your thoughtform
is a part of their thoughtform and you can, therefore, unitedly produce
a living, embodied form which can be directed as I may determine.
1.
Master DK outlines how the
mind of the disciple is to be used in the telepathic process, and how
that mind is to be related to the group of disciplic minds of which it
forms a part.
2.
The mind is to be receptive
to the soul; this will produce illumination and a practical knowledge
of the Plan. This receptivity is related to the second aspect of divinity.
3.
The mind is also to be creatively
active; clear, definite thoughtforms are to be built and positively directed
(but by whom?). This type of creativity is related to the third aspect.
4.
We note that the telepathic
disciple is to be aware of the thoughtforms produced by his fellow disciples.
He is to contribute to the unification of thoughtforms produced by himself
and his brothers. The result of the amalgamation of such thoughtforms
is the production of a “living, embodied form”.
5.
Very interestingly, in this
instance, it is the Tibetan Who assumes the role of directing the
united form, and that direction proceeds according to His determination.
6.
The chelas, therefore, are
working principally with the second and third aspects of divinity. The
Master assumes responsibility for the application of the first aspect.
7.
How can a disciple facilitate
the blending of his thoughtform with the thoughtforms created by his fellow
disciples? Perhaps, by offering up his thought to the group pool of lighted
thought, and ‘seeing’ it merge harmoniously with similar thoughts produced
by his brothers.
8.
We note that the unified form
produced must be both “living” and “embodied”. Simply, it must be animated
by the soul and infused by the soul. The thoughtforms must ‘live with
love’. Then they will be truly constructive, for love is the great constructive
force. One can hardly offer up separative thoughtforms to the Master for
His use!
9.
We see that correct procedure
in this telepathic process requires that the lower man be ‘out of the
way’ and that the mind be infused by the ‘higher man’ — the soul/Solar
Angel, as that may be contacted in meditation.
10.
Sensitivity, creativity, clarity,
definiteness, humility, and the suspension of the directing will — all
these are needed if the telepathic process is to proceed correctly. To
these qualities must be added that of love.
11.
We learn here that the Master
knows best how to direct that which has been created by His chelas.
Here is where humility enters the picture. Constructive thought energy
is made available to the Master for His wise use.
Another question
might here arise: Are there any specific and brief rules which should
be obeyed?
The following
might be given, but I would remind you that it is what you are that counts
in this work more powerfully than anything else. The controlling factor
is harmlessness in thought and word; the practice of this, with proper
observation, will greatly help all of you. Next comes a refusal to think
unkindly or with criticism; [Page 66] this is essential in connection
with those whose minds you seek to impress. Silence, complete and unbroken
as to what you are doing, is also a vital factor; the utterance of words
in connection with this most subtle and confidential work (or even discussion
of the work with a fellow disciple) can shatter the delicate thoughtform
which you are attempting to build. It can render the work of weeks abortive.
A balanced attitude in relation to those in power throughout the world
must also be cultivated; they need above all else the inspiration which
can be brought to them from the Hierarchy.
1.
The Tibetan becomes increasingly
practical as He proceeds to answer the questions which might arise in
the minds of those He instructs.
2.
Each of us should take to
heart the following: “I would remind you that it is what you are
[ital. MDR] that counts in this work more powerfully than anything
else”. It is not action so much as quality that counts.
In a way, ‘quality is action’. Master DK is hoping that those who
participate in this work will be persons of quality. This means
that they will be soul-infused, since the soul is the “quality of life”.
3.
The great factor of “harmlessness”
is accentuated as the “controlling factor”. It is not always possible
to be constructively helpful, but at least one can attempt carefully to
do no harm. We note that we are dealing not only with harmlessness of
“word” but of “thought” — a more subtle and more foundational matter.
4.
The right to impress another
mind exists only within the current of love. Unkind, critical thoughts
are easily summoned, but they are not allowed, especially in relation
to the mind of the one who is to be impressed. It is easy to be in violation
of this rule and much vigilance is required, as thought is both swift
and conditioned by habit.
5.
What happens when we think
unkindly and critically of someone? We produce subjective inharmony and
barriers. We are no longer ‘on their wave-length’; we occultly ‘rupture’
the lines of communication. We can understand and benevolently influence
others because we are like them — i.e., ‘kindred souls’. One can
not be kin to those to whom one is un-kind. Our internal
criticism causes an almost unconscious defensive reaction in the one criticized.
Such a one begins to protect himself/herself from the critical agent.
Thus, a barrier is created and the thought directed for impression does
not get through. Probably, it is better that it does not, as it could
carry the poison of criticism. Without the right use of loving-understanding,
there is no way to reach another telepathically
6.
DK shares His knowledge of
occult law. Silence has its protective purpose; it guards the subtle work
undertaken. This work proceeds in the realm of thought, in comparison
to which the realm of speech is crude. The carefully constructed thoughtforms
are delicate, fragile. They must be respected as such, and, so, much caution
and restraint are needed. The occultist is a refined individual, well
aware of the fragility of inner structures.
7.
The minds of leaders are obviously
among the minds to be influenced. No fanatical, unbalanced approach will
serve. Disciples who are seeking to direct and impress thought are agents
of hierarchical inspiration, which the leaders of the world badly need.
The telepathic communicator must think of himself as an ‘agent for inspiration’,
rather than one who forces issues on the inner planes. Forcing (which
pertains to the realm of Mars, Pluto and Vulcan) is of less value in this
process (given the average disciple’s incomplete stage of development)
than the offering of light through the planets of illumination (Mercury
and Venus) and the planet of loving-understanding (Jupiter).
8.
One could spend at least a
month on this paragraph. The instructions are simple but important in
the extreme. Much retraining of the readily critical mind is required.
I would ask
you, therefore, to practise purging the content of your minds of all critical
and unkind thoughts so that you can achieve an attitude of divine indifference
to the ephemeral and fleeting personalities and to the chaos everywhere
to be seen and so endeavour to tune in on the attitude of the Hierarchy.
This involves the emphasis of the consciousness-aspect and the careful
observation of all that goes on beneath the surface — awakening, arousing
and stimulating to a pronounced mental activity, the hitherto unconscious
masses. The events which are happening in every country are bringing this
about with much rapidity; humanity is coming alive and its consciousness
is awakening to the subjective values. The Hierarchy is sore beset to
meet humanity's emerging need of guidance. The sensitivity of the human
race (as the result of economic insufficiency, of war, anxiety and pain)
is becoming so acute that we who work on the inner side must hasten to
impress sensitive, awakening psychics with the right impression. Hence
our effort to create these groups, and to use people like yourselves who
are (theoretically) harmless but actually full of prejudice and hasty
judgments. We have to use the material which lies to hand and are greatly
handicapped at all times.
1.
The Master asks for a drastic
disciplining — a purging, an elimination of the kind that must occur (generally)
under the influence of Scorpio and Pluto.
2.
As many of those in His group
were first degree initiates preparing (in this or in immediately future
lives) for the second initiation (ruled by Scorpio, and thus influenced
by eliminative Pluto) the Master’s request for a kind, uncritical attitude
can be understood as necessary not only for group requirements but for
the spiritual progress possible to them at their individual stage of development.
3.
As student-occultists we must
become convinced of the tremendous power of thought. Through the nature
and quality of our thoughts we have an unsuspected capacity to help (or
hurt) others.
4.
The usual stimulants to criticism
are considered — namely the behavior of personalities and the “chaos everywhere
to be seen”. But the Hierarchy has a very different attitude towards such
things, rightly judging personalities and conditions as “fleeting and
ephemeral”. This attitude promotes “divine indifference”, for personalities
and conditions are seen as of no great moment. One can more easily let
such things “be” if they are understood as relatively inconsequential.
5.
So we see that a spiritually
adjusted sense of values contributes to the development of a kind and
uncritical attitude of mind based on divine indifference.
6.
These chelas in training are
either approaching Master DK’s Ashram or can be considered as incorporated
into it, though standing, relatively, on the its periphery. Therefore
it is suitable for them to develop the “attitude of Hierarchy”.
7.
Master DK is asking for a
specific type of focussing — on the “consciousness aspect” and not on
evanescent phenomena. The chelas He is addressing are to become “Trained
Observers”. Thus we see that they are to develop capacity both
as “Telepathic Communicators” and as “Trained Observers”. We recognize
in these two titles the first two Seed Groups among the ten.
8.
The developing occultist can
have no superficial mental attitude. All members of Hierarchy are, fundamentally,
esoteric psychologists and must see beneath the phantasmagoria of life.
9.
DK points the fact that humanity
is rapidly (very rapidly) awakening to the subjective values. It is both
interesting and compelling that Hierarchy is “sore beset” to meet humanity’s
need for guidance. Indeed it is a need, as will be revealed to
those who, closely observing human trends, see humanity’s tendency towards
‘misguidance’.
10.
Master DK speaks of the acute
sensitivity of the human race, due to many distressing factors. Reading
between the lines, one can infer that such sensitivity could be an open
door to wrong direction as well as to more wholesome types of impression.
It would seem that humanity will be impressed, inevitably, and
it is up to the Hierarchy to do all it can to ensure that the impression
is a sound one. Hence the need to train disciples (such as those here
addressed) in the methods of the constructive direction of idea and thought
for purposes of impressing the mind of humanity.
11.
Many psychics (and by that
term, we may mean astrally sensitive people) are today receiving many
erroneous impressions. They are tuning into the astral plane and accepting
all they receive as reality. This is a dangerous and misleading situation.
If they were better trained, they would exercise more discrimination,
and the likelihood of misguiding error would be greatly reduced. Modern
disciples who, increasingly, are achieving mental polarization, have a
role to play in this training.
12.
DK offers some humbling thoughts:
those He is forced to work with are not entirely suitable. In fact, they
are not really harmless, but are filled with prejudices and hasty judgments.
Human minds are not to be impressed by such negative qualities, and would
not be, were harmlessness a fact in the consciousness of those who impress
others (both consciously and unconsciously).
13.
Disciples are simply “material”
and, often, material which handicaps the intentions of the greater beings
who would use it. Let us seek to present as few handicaps to the Masters
as we possibly can. Let us seek to be “material” suitable to Their Plans
and Purposes.
After you
have worked consciously at the purification of the mind and after you
have attempted to free yourselves from prejudice, from preconceived ideas
and hasty judgments and determinations (based upon your own background,
tradition, social and racial status), you will then brood consciously
on the process of thoughtform making; you will remember that — for group
purposes and for simplicity — the following three stages are of importance:
1.
First comes purification of
the mind. This is a detaching and eliminative process.
2.
Prejudice is a type of habitual
thought which is incognizant of presented reality. Preconceived ideas
are prejudices.
3.
Hasty judgments also prevent
the clear-seeing of the truth, for they fail to draw correct conclusions.
4.
Judgments and determinations
are fixed thoughtforms which are based upon a limited, personal point
of view and are, therefore, inaccurate.
5.
All these mental conditions
are so much clutter and obstruction and would taint the ‘stream of impressive
energy’ with negativity. Over and over again we see why purification must
precede real occult work and that the purification must address increasingly
subtle layers within the individual.
6.
After purification has been
effected, practical knowledge of the “process of thoughtform making” must
be developed. There is a skill to be developed and it will not be developed
without reflection.
1. The stage
of pondering over the idea which is to be impressed upon the mind of some
individual. This pondering and carefully directed thinking produces construction;
it is a creative activity and is the first real stage in our work. I do
not want you to endeavour to build thoughtforms. I want you to think clearly
along lines which I may indicate. Then the desired thoughtform will automatically
take shape and all of you will have contributed something to it.
1.
The magical process and the
telepathic process have points in common, for a white magician begins
very much as DK is here instructing those who are to be engaged in the
process of telepathic impression.
2.
The work is definitely to
impress the mind of an individual or individuals but not compel the will.
DK tells how preparation may be made.
3.
Firstly, the idea to be impressed
is to be pondered by the agent of impression. What is the value of this
pondering? Pondering is, essentially, a constructive process. The
second ray is the Ray of Cohesion, an attractive, building ray, and “pondering”
is a process directly related to the second ray. Through the focus generated
through the ‘staying with’ of pondering, the intuition is invoked. The
plane of intuition is the plane of “pure reason”; in the state of pure
reason, ideas cohere with faithfulness to their archetypes.
4.
Pondering, thus, enriches
the idea being pondered and infuses the idea with the increasing reality
and truth characteristic of the buddhic plane.
5.
To simply build thoughtforms
(without due reference to archetypal pattern) is to enter prematurely
into thought manipulation. The chela may feel an eagerness to build, but
such a probably unenlightened eagerness could prevent success.
6.
Rather, if the chela engages
in clear thinking, the “desired thoughtform will automatically
take shape”. This thoughtform appears to be a group-generated thoughtform,
to which every thinker in the group makes his or her contribution.
7.
Rather than engaging in immediate
thought-manipulation, we see instead a process of ‘allowing’ a thoughtform
to ‘self-originate’, which, according to law, it will necessarily do if
there is clear thinking along lines indicated by the Master. It is as
if clear thinking allows for the entry of a reliable structuring force
which works upon thought. The utilization of this procedure points to
the principle that there is much to do along the second ray line before
the third ray and, later, the first can be engaged.
2. When the
thoughtform is thus built in your mind, there will follow a period wherein
it comes alive. It slowly becomes the living embodiment of the desired
idea — vibrant, active and ready for service.
1.
The next phase involves the
vitalization of the constructed thoughtform. This phase in the preparation
for telepathic work corresponds well to the stage in the magical-constructive
process of animating a thoughtform with emotional quality.
2.
We note that that, again,
the one constructing the thoughtform is apparently not the animator
of the thoughtform. Just as in phase one there is no deliberate attempt
to build thoughtforms, so in this stage, there is no attempt to
animate them. The accomplished white magician, however, might proceed
with more direct, manipulative power.
3.
The process of rendering the
thoughtform “the living embodiment of the desired idea” seems to take
place automatically — presumably if correct focus and purpose are sustained.
3. When this
stage is reached, you can then — as a group — proceed with the stage of
direction. Having carefully in mind the person to be impressed and the
fact of your group as the impressing agency (thus providing the two poles
between which interplay is desired), you will try to see the living embodied
idea, playing back and forth between the two poles. You will send it out
on the wings of love, impelled by the wise desire to serve and in obedience
to my directions. Time and again, it may return to you for revivifying
and enrichment before its task is satisfactorily accomplished.
1.
Careful attention to this
paragraph will reveal it to be a noteworthy elucidation of an occult technique
of telepathic transfer.
2.
Earlier, we found the Master
taking the role of the one who directed the thought-content provided by
the group. Here, at least part of the responsibility for thought-direction
is left to the chelas.
3.
In this process, two poles
are to be clearly visualized — the person (or, presumably, group) to be
impressed, and the group which acts as the “impressing agency”.
4.
The process is a somewhat
Geminian/Mercurian one, as an interplay between these two poles is to
be set up.
5.
The art of visualization enters.
The impressing agent (the disciple seeking to impress the idea or thought)
visualizes “the living embodied idea playing back and forth between the
two poles”. The well-constructed idea (which has taken shape as a result
of clear thinking) is to be seen as vibrantly alive and oscillating between
the ‘sender’ and the one who is to ‘receive’ — whether consciously, or
more likely, unconsciously.
6.
The mode of sending is specific.
The idea or thought is to be sent forth “on the wings of love” (this is
indispensable). The sender is also to be animated by “the wise desire
to serve”, and the Master’s instructions are to be obediently followed.
7.
What could be more explicit
than these simple directions!
8.
A further important phase
of the process of sending is indicated, for the sent thoughtform will
not necessarily fulfill its task immediately. The thoughtform will likely
need constant revivification and enrichment. Each time the thoughtform
seems to ‘return’ to the sender, there is presented an opportunity to
revivify and enrich it. We might suppose that when the thoughtform contains
a certain saturation of quality and vibrancy it will complete its
task — unless there is tremendous resistance in the aura of the one who
is (or ones who are) to be impressed.
The externalised
groups of disciples are all of them intended to be expressions of a type
of group relation which will be better known and understood when the world
has entered into the next cycle and era of peace. Certain types of force
are, as you know, to be later utilised by the groups for specific group
ends and for world service. The motive for all such service must not be
forgotten by you, as you study and work in a Master's group. The objective
is not your individual assistance and unfoldment but your training in
certain group alignments and activities which will enable these groups
of disciples to work in a definite and specific manner. The fact, however,
that one group will work with one type of force and another group of disciples
will employ a different kind must not in any sense be deemed to indicate
separate activity or separative interests. All [Page 68] will be working
towards one objective or goal and all will work with the same divine energy,
differentiated into varying forces for the purposes of service in one
department of life or another. I would ask you to ponder deeply upon the
various aspects of the outlined plan or system of group work which I have
brought to you, for it is a tentative endeavour to externalise upon earth,
certain phases of hierarchical endeavour.
1.
The groups which the Tibetan
organized were pioneering groups. They were to experiment with the utilization
of certain types of subtle energy which would later be more common.
2.
On a number of occasions,
Master DK finds it necessary to remind His disciples that the work they
are undertaking is not for their own, individual assistance, but for wider
objectives. Once a certain measure of decentralization has taken hold
in the consciousness of the disciple, there would be no further need for
reminders of this kind.
3.
In this type of work, differentiated
forces were to be used and transmitted by the various groups. The Tibetan
stresses the idea that all groups are working with essentially the “same
divine energy”, despite the apparent differences.
4.
Differentiation is one thing; separation another. DK seeks
to eliminate any possibility of separative thinking in His chelas. The
work is one; the energies, though differentiated, are one.
5.
The requirement is to see
“unity in diversity”. The Master is adept at such perception and chelas
must learn to be so.
6.
Again we learn that the work
assigned by DK is part of a tentative effort to externalize an aspect
of His Ashram. Such an externalization process proceeds, however, by slow
and graded steps, each of which must be accomplished with some degree
of success before the next one can be attempted.
7.
Each of us is engaged in a
certain types of spiritual activity. Our challenge to see the organic
relation between ‘our’ type of spiritual activity and the type of equally
spiritual activity pursued by others. This would lead to that sense of
synthesis which is so important a quality in those who can participate
successfully in the newer types of esoteric groups.
The energy
used in the telepathic work is the "chitta" (as the Hindus call
it) or the mind-stuff which underlies and is the very substance of manifestation
itself. God, the planetary Life or Logos, however, works with the higher
correspondence of this mind-stuff and the forces of the mental plane are
the reflection or rather the densification of this higher mental substance.
These forces, this mind-stuff, is constantly in flux and in motion. This
produces that thoughtform-making activity of the mental world which is
set in motion by minds — working either individually or in group formation.
In true telepathic work (carried forward without error and correctly and
from a poised point of action) the currents of this mind-stuff are set
in motion between certain points by the will and the carefully expressed
and formulated idea in the mind of the thinker. A certain portion of this
mind-stuff (already in motion) is built into form and then travels along
the current, as set up between the two points. The telepathic worker,
such as, for instance, myself, works from the angle of the mind of the
transmitter and that of the recipient, establishing first of all a current
of rapport (which you sometimes call "sensing the Tibetan's vibration");
along that current, I send the impression, the idea or the thoughtform
which I seek to see impinging first of all upon your minds and then —
if you are capable of such alignment — upon your brains. This process
can be either rapid or slow. Where the alignment is good, there can be
an almost immediate response to my thought; where it is not good, it may
take days and even weeks for the impression to be finally realised and
consciously registered on the disciple's mind and brain.
1.
More fascinating technicalities
concerning the process of thought-transference are conveyed.
2.
The “chitta” or “mind-stuff”
is the substance of the lower mental plane, the substance of thought.
3.
When thinking of the higher
correspondence to man’s “mind-stuff”, one can think of the substance-energy
of the atmic plane (which is the third systemic plane of the cosmic physical
plane), or one can think even more deeply of the concrete levels of the
cosmic mental plane. Since the Planetary Logos has a causal body upon
the higher levels of the cosmic mental plane, He naturally is able to
engage in thought processes which involve the concrete levels of that
cosmic plane. The correspondence between the levels of concrete mind on
the systemic mental plane and those same levels on the cosmic mental plane
is exact.
4.
The chitta, we learn, is set
into motion by the will, and by “carefully expressed and formulated ideas[s]
in the mind of the thinker”. With respect to the chitta, there are the
attractive, manipulative forces with organize thoughtforms; these forces
pertain to the second and third rays. The will and the energy of the first
ray hold the thoughtforms in coherence and also propel them through
mental ‘space’.
5.
The volatility of the chitta
is worth noting. It is in constant motion, which says something about
the devic and elemental lives involved. We can imagine the chitta as ultra
responsive to a number of forces — will, other thoughts, desires, and
also, perhaps, intuitions and the general influences of the spiritual
triad.
6.
Again the Geminian process
is indicated, for “two points” are to be considered, and between these
two points currents of mind-stuff are set in motion in the manner suggested.
7.
Organized mind-stuff (a thoughtform,
for instance) travels along the current set up between the two points.
As described in the paragraph above, such a thoughtform will travel towards
the receiver and return to the sender numerous times.
8.
The telepathic worker must
establish a “current of rapport”. It is in the establishing of this current
that harmlessness is so important. Unkind and critical thought will inhibit
the current of rapport or destroy it, if it has been created.
9.
When disciples sense the Tibetan’s
vibration, it may mean that a current of rapport has been established
between Him and them.
10.
Along the current of rapport,
the Tibetan, for instance, sends the ideas or thoughts which He seeks
to impress upon the minds of His chelas. Perhaps, as well, He can reach
their brains, but to do so a clear alignment between mind and brain must
be established in the chela.
11.
A number of valuable impressions
from the Master may be in our mental aura presently, but we (focussed
in our brain consciousness) may not have noticed them. As our alignment
between mind and brain improves, registering that which has already been
‘sent’ (and is presently ‘resident within the mind’) will occur with much
greater rapidity.
12.
It is interesting and perhaps
alarming to see how much time can pass before the recipient disciple registers
the impression which may already be lodged within his aura.
13.
If we wish to become a useful
telepathic worker, we take the hint; we see to the alignment between mind
and brain. A certain type of mental alertness will facilitate this alignment.
Also, when we ‘think before we speak’, the alignment is facilitated.
14.
Obviously, we wish to cultivate
immediate registration and response to the Master’s directed thought.
There are
other groups which are consciously working with the energy which can dispel
glamour and illusion. This is the energy of the highest level of the astral
plane. This level is [Page 69] susceptible to reaction or response to
that type of energy which we call the energy of the intuition or of buddhi,
if you like the oriental terminology. It is the energy of wisdom. This
wisdom energy is the only type of force which is adequate to dispel the
miasmas, the fogs and the mists of the world of glamour. Those disciples
who are working in these groups have to learn to use this energy, to work
wisely, to think with wisdom and to realise that wisdom itself is a force.
It is this realisation which makes a person seek out another person with
wisdom when he is in trouble and difficulty and is anxious to see with
clarity the way that he should go. It is this realisation which drives
the members of the human family to the Masters of the Wisdom.
1.
We see that the Tibetan is
giving instruction which pertains to the work of the first two Seed groups.
2.
He begins to focus on the
groups which work at dispelling glamor and illusion.
3.
In this dispelling process,
the energy of the highest levels of the astral plane is involved. The
connection between the buddhic plane and this highest astral level is
significant.
4.
Buddhi here is called the
“energy of wisdom”, though it might equally be called the energy of “loving-understanding”,
of “love-wisdom”, of “pure reason”, or “inclusive reason” or of “harmonization”.
5.
A powerful and important statement
is made relative to the dispelling of glamour. The “wisdom energy” is
the only type of force which is adequate to dispel glamor. Thus, glamor
gives way to those possessed by a broad and deep perspective.
6.
Elsewhere, we learn that the
clear light of the focussed mind also plays a role in the dispelling process.
7.
Wisdom clarifies and reveals
the way which one in bewilderment may go.
8.
Divine Wisdom pre-exists
experience in the three worlds, but extensive experience in the lower
worlds facilitates the practical application of Divine Wisdom to those
worlds.
9.
Wisdom is a blend of a.) sensitivity to archetypal structure;
b.) the registration of pure-reason; c.) much experience in the lower
worlds; d.) and divinely inspired foresight; e.) heart. The definitions
of wisdom are many and varied, but these factors are all related to it.
10.
Perhaps
all of us should focus within and see if we can detect the ‘substance
of wisdom’. When do we note in our consciousness the presence of wisdom?
When do we apply wisdom? What facilitates or inhibits its application?
11.
Wisdom is as a beacon guiding
the lost. Spiritual instinct is innate in man; he knows, even if unconsciously,
that there is a way through. He is magnetized towards wisdom, as it will
release him from the “Samsara”, the “Great Maya”, the “World Illusion”.
12.
Why do we seek the presence
and advice of the Masters of the Wisdom? Perhaps, because the wisdom latent
within us reaches towards the wisdom which is fully developed and manifest
in them.
13.
We gather from all the above
that to be a member of the group of “Trained Observers”, a well-developed
wisdom is, at length, necessary.
14.
We might ponder on the thought
that there is no true wisdom without the activation of the heart.
In Atlantean
days (I am here telling you something of interest and something which
should evoke a sense of responsibility), the major task of the Masters
of the Wisdom was with the great world illusion or rather, glamour. They
worked then primarily upon the astral plane and had They not done so,
human life and conditions would not be so good as they are — for they
are in reality full of beauty, the beauty of potentiality, hovering upon
the verge of immediacy of expression.
1.
Master DK calls glamour the
“great world illusion”. When He is teaching technically, He relates illusion
to the mental plane and glamour to the astral plane. The Atlantean civilization
was predominantly astral in its nature.
2.
Just as children cannot possibly
realize all that their parents do for them, so we cannot fathom the many
ways in which hierarchical workers clear the way for us. Apparently, we
owe a debt of gratitude to the hierarchical workers of Atlantean days
who worked to reduce the miasmic conditions then so prevalent.
3.
What is the responsibility
which should be evoked in us as we learn of the previous work of the Masters
of the Wisdom? Perhaps we should realize that, as we work today to reduce
the world-glamor (and, as well, the illusions of the mental plane) we
are serving unborn generations, just as we have been served by workers
in the distant past.
4.
Hierarchy (the Great Parent)
has been humanity’s unseen Benefactor. We are told that this is true,
even though we do not recognize those who have benefited us. We are told
(in Rule XI of The Rays and the Initiations) to learn to work without
attachment to recognition. We can see why. We will be called upon to work
for the welfare of those who will never know we have thus worked. Our
motive cannot possibly be recognition from those we serve, for
often that recognition either cannot be given or will not be given. Our
love of the Divine Plan, of humanity, and of Those who are the Major Agents
of the Plan must be sufficient motivation.
5.
Master DK and the other Masters
can see beneath the ‘surface ugliness’ of the times to the imminent beauty
on “the verge of immediacy of expression”. If we are to stand strong in
all the stress and turmoil prevalent today, we too must develop an insight
into the emerging beauty just beneath the surface of circumstance. The
sight of the beautiful always strengthens the heart and the ability to
endure through the power of love.
Today, They
are working primarily upon the mental plane, dealing with ideas and with
their impression upon the minds of Their disciples and advanced humanity;
it is the problem of humanity itself, as a whole, to work in the world
glamour; it is the responsibility of the aspirants of the world to guide
humanity out of the valley of glamour. Men must learn to understand it
and eventually — aided by the senior disciples of the world, trained by
the Masters of the Wisdom — to transmute and dispel it.
1.
Today the emphasis of Hierarchy
has shifted. Their work within the “great world illusion” (considered
as glamour) has come to an end. Their focus is now, necessarily, higher
— upon the mental plane for, as humanity becomes more intelligent, a very
great problem is looming on that plane.
2.
Average humanity will necessarily
work in the world of glamor. They have not yet escaped it and are surrounded
by it.
3.
Now it is the task of aspirants
and disciples to help “guide humanity out of the valley of glamour”. Notice
the word, “valley”. Similarly, the term “vale of illusion” has been used
and, also, the “veil” of illusion. Glamor is a soul-depressive state.
It offers no true perspective, unlike the “peaks” of realization. Humanity’s
task is to emerge from the valleys, rapidly cross the planes of mentally
directed life whereon vision is gradually clarified and head rapidly towards
the mountain, the climbing of which will lead to the “peak of realization”
(initiation)
4.
Several different actions
are suggested in this paragraph. Humanity dwells within the valley (or
vale) of glamor; aspirants help to guide humanity out of that vale; senior
disciples (trained by the Masters of the Wisdom) teach men to understand,
transmute and dispel glamor. To be personally free of surrounding glamor
is one thing, but to actually contribute to its disappearance in a larger
sense is quite another. The counsel of senior disciples is necessary if
humanity (standing with “massed intent”) is eventually to dissipate the
world glamor. This may lie some centuries ahead and even then will not
be a completed process (though a significant banishing of glamor will
occur).
You should,
therefore, bear in mind that the task before the modern disciple is to
carry forward into the New Age the idea of the bringing of glamour and
of the great illusion into the light. In the light, it will disappear.
In this age, we have mastered, too well perhaps, the forces of nature
and have brought out for our own benefit the material resources of the
physical plane. We have conquered them and bent them to our will and use,
often selfishly, yet sometimes with good and pure intent. In the New Age,
a paralleling control will take place [Page 70] over the world of astral
phenomena and over the forces of glamour and illusion. We seek to control
them today mentally and theoretically. But only the energy of wisdom will
suffice to dispel the forces of the world glamour and the world illusion.
Practise wisdom, my brothers, and thus aid humanity and shorten its astral
struggle.
1.
It is the light of wisdom
that will bring glamor and the great illusion to an end. When glamor is
brought into the light it disappears.
2.
Ours is the task to shine
the light of knowledge, and better, the light of wisdom upon the glamor
of which we may be aware.
3.
Glamor and illusion are often
differentiated in the Teaching of the Tibetan, but, really, they constitute
one obstructive force.
4.
A suggestion is given that
humanity has, perhaps, progressed too fast in the mastery of the forces
of nature, for these forces have been applied selfishly by many. Yet an
effort by humanity as a whole led to the conquering of many of these forces.
5.
The Tibetan speaks of a future
effort which will involve all of humanity and its will — the further control
and conquering of the forces of glamor and illusion. This will be a task
for humanity during the Aquarian Age, once that Age with its healing and
dissipative energies is thoroughly established.
6.
The Tibetan informs us that
we do not yet control astral phenomena, glamor and illusion. We but seek
to control such forces and our control is largely mental and theoretical,
which means that it is not yet real and practical.
7.
The astral plane threatens
to overrun the world of physical plane consciousness. It would be a great
disaster if the astral ocean deluged the world of the senses before humanity
knew how to handle it. Hierarchy must guard the etheric web which poses
a barrier between the astral plane and the physical brain, while at the
same time encouraging the controlled attenuation of this web for those
who are demonstrating readiness to handle the consequences.
8.
Only wisdom, however, will
be effective in dispelling the negative influences of the astral plane.
Why might this be so? Astralism and glamor are distortions of reality.
Wisdom, however, allied to pure reason, presents reality as it is.
Wisdom “gives the lie” to the illusory astral presentation, offering the
necessary contrast against which the astral presentation can be seen as
false.
9.
Wisdom is an energy which
‘sees through and behind’ delusive astral phenomena. Wisdom carries the
“ring of truth” which exposes the false tones of astralism. Unless there
is some true standard, how is one to distinguish the false from
the true? Wisdom as pure-reason offers such a standard.
10.
The Tibetan advises us to
“practice wisdom” and thereby shorten humanity’s astral struggle. How
does one actually practice wisdom? Here are some suggestions.
a.
Retain soul-infusion consistently to the degree
possible.
b. Become
practically familiar with the content of your causal body, through meditation
and a just appraisal of your virtues.
c.
Build the antahkarana and sustain its presence in consciousness.
d. Do not act with undue haste, but consult the soul
and the spiritual triad before taking action.
e.
Reflect upon your own personal experience before
taking important action.
f.
Envision the Divine Plan
and refer to it when preparing to take action.
g.
Breathe ‘inwards’ and ‘upwards’, seeking inspiration.
Elevate energies from below the diaphragm before taking action.
As yet we
are only dealing with the a.b.c. of these relatively new sciences and
much of our initial work must be of a clarifying nature because there
is so much distorted sensing of these occult systems of energy utilisation
and so much misuse of these powers.
1.
A note inducing humility is
introduced. Constantly the Tibetan is reminding us that, for all the apparent
difficulty of the Teaching which He imparts, it is merely the “a.b.c.”
of the more advanced material that might be imparted.
2.
Eager, aspiring humanity is
seeking to sense the nature of the inner and higher worlds, but, as yet,
so much of the sensing is distorted and therefore, unreliable. There is
not sufficient checking and verifying of that which is contacted. Mere
contact proves nothing, for that which is contacted may be entirely
illusory, though seemingly real. If real, that which is contacted may
be brought through in a distorted manner.
3.
The Masters dare not give
too much, as humanity is still very selfish and is inclined to misuse
for personal purposes much that is given.
Other groups
are associated in a peculiar manner with the number four, and they are
occupied with the bridging work carried forward between the personality
and the Monad (the triple lower man and the Spiritual Triad) and also
between the lower mind, the soul and the higher mind — thus linking that
relatively lower triplicity with the unity, the Spiritual Triad. The fourth
kingdom in nature is, in its turn, a bridging kingdom between the three
superhuman kingdoms and the three subhuman. Again, the fourth plane (which
must be reached by the bridge of light, the antahkarana) is the link between
the three higher worlds of spiritual being and the three lower [Page 71]
worlds of human endeavour and experience. The energy with which the group
of disciples along this line of activity has to work is the Light of the
soul, remembering ever that light is substance; their effort is to create
— as individuals and also as a group of disciples — a great pathway of
light between the personality and the Spiritual Triad (atma-buddhi-manas
or spiritual will, intuitive understanding and the higher mind).
1.
The Master continues His enumeration
of the tasks of the various Seed Groups.
2.
He now appears to be focussing
on the Group of Educators — the Fourth Seed Group. Interestingly, this
group is resonant to the bridging number “four”.
3.
The bridges which they are
responsible for making are several, and span the chasm between the highest
and lowest periodical vehicles (monad and personality) as well as the
apparently separated aspects of mind — the concrete mind, the “Son of
Mind”/soul-mind, and the abstract mind.
4.
The importance of the number
four is explored. This number is especially important to humanity
as humanity is the fourth kingdom of nature.
5.
This fourth group is Mercurial,
relating it thus to the fourth ray (and the fifth, for Mercury has much
fifth ray in it).
6.
The fourth Seed Group of Educators
is composed of “bridge builders”, and bridge building is a creative
process. The fourth ray of Harmony through Conflict is, as is easily
recognized, one of the major rays of creativity (the seventh and
third rays being the others).
7.
We see that the role of Educators
in the New Age is not so much to teach humanity to access knowledge as
to access the wisdom of the spiritual triad through correct bridge-building
and correct utilization of that which has been built.
8.
The educator draws forth
the knowledge and wisdom latent within the student. Via the antahkarana,
this drawing forth is facilitated.
9.
To this group is given the
task of creating great pathways of light.
I have not
dealt with some of the activities of these groups of disciples in the
New Age or pointed out the energies with which they must work in order
to emphasise again to you the plans for my own groups of disciples. These
groups with which I am engaged as part of the activity of my Ashram are
essentially Seed Groups. They are intended to be outposts of the hierarchical
consciousness as it focusses itself through me in the same sense as an
individual accepted disciple is an outpost of his Master's consciousness
in the world. That is the connection which I seek to emphasise — the externalisation
of the inner work of the planetary Hierarchy for the first time in history
and a precipitation (if you like that term) of an inner and ready condition.
The New Age is upon us and the integration of humanity in the three worlds
warrants definite changes in technique though not in the basic plans.
1.
The Tibetan is seeking that
His disciples interpret the information just given in a wider context.
He is not simply repeating explanations He has given earlier.
2.
An important hint concerning
the relation of Master DK to the Seed Groups is offered for the first
time. These groups are intended to be, He says, “outposts of the hierarchical
consciousness as it focusses itself through me in the same sense as an
individual accepted disciple is an outpost of his Master's consciousness
in the world”.
3.
We begin to see that the Seed
Group project is very much under the supervision of Master DK. The hierarchical
consciousness focusses through Master DK, and the Seed Groups are the
result. A Master’s consciousness focusses through the consciousness of
an accepted disciple, and that disciple creates certain vehicles of expression
through which the Master’s consciousness can work.
4.
Given Master DK’s special
relation to the Seed Groups (which He began to formulate but did not complete),
it would seem that the experiment may well continue at a future time.
5.
The factor of moment, we are
told, is that the Seed Groups really represent (for the first time in
history) and “externalization of the inner work of the planetary Hierarchy”.
On the inner side of nature, the counterparts of these Seed Groups already
exist in a “ready condition”. The Hierarchy is, indeed, moving outwards.
6.
The line of descending inspiration
from Hierarchy, through Master DK, to the Seed Groups and to the individual
accepted disciples involved in them can thus be seen. Probably, the whole
process emanates in some sanctioned way from Sanat Kumara in Shamballa.
Master DK need permission, of course, to start them.
All this is,
however, an experiment and I would remind you that it is an experiment
which I and several other initiates are carrying forward as members of
a great spiritual organisation. If it is successful and if the spiritual
momentum set up by all of you is adequate to the effort made and if you
can carry on with persistence and with untiring effort and interest, it
may be possible to bring the experimental stage to an end; the Hierarchy
can then recognise (as effectively established upon earth) certain focal
points of energy which can constitute magnetic centres or rallying points
for the new religion, the new medicine, the new psychology and education
and the new politics. The potentialities are great. The difficulties are
not insuperable, otherwise I would not have been permitted to make this
great experiment. We enter into no activities which are obviously fore-ordained
to failure. Many experiments are being carried forward today in the world
by the various Members of the Hierarchy in Their differing grades and
with Their [Page 72] special groups. This effort can prove successful
only in so far as the disciples of the world desire it, make the needed
sacrifices and think the various objectives into being.
1.
Master DK may be referring
to the initiates who are members of His Ashram. We have been told that
He has five or so Masters working within His Ashram!
2.
The Seed Group Project held
(holds) great promise, but it requires the persistence and “untiring effort
and interest” of those involved.
3.
The Seed Group work as DK
was supervising it in those early days was “experimental”. If requirements
were met, that stage could come to an end and Hierarchy would be enabled
to “recognise (as effectively established upon earth) certain focal points
of energy which can constitute magnetic centres or rallying points for
the new religion, the new medicine, the new psychology and education and
the new politics”.
4.
A “magnetic center” or “rallying
point” would act as a source of strength or inspiration to all world work
related to that Seed Group.
5.
We know today that the work
(as DK conceived it) did not succeed. The promise (at that time) was not
fulfilled, but perhaps those early efforts can be seen as a rehearsal
for later efforts far more likely to succeed.
6.
Of one thing we should take
special note: the plans of the Masters do not succeed unless the disciples
who are cooperating with them are willing to make sacrifices. In all that
we know of the universe, there is no ascent without sacrifice; this is
especially so on our planet, Earth, which demands disengagement from all
that would hold a man in the lower worlds.
7.
The very first Law of the
Soul is the Law of Sacrifice.
I am mentioning
this at this time because in the press of world affairs, in the struggles
of your own individual existence and in the fatigue which is incident
to daily work and the consequent physical liabilities, there inevitably
comes the cooling down of the earlier ardours and enthusiasm, the tired
recognition of the monotony of the demanded effort (with frequent staleness
and unenterprising aspiration), which untiring spiritual work demands.
1.
The Tibetan is speaking from
long experience. Ardor and enthusiasm for spiritual work (as for any other
new and apparently exciting enterprise) cool after a time. How
often has it been seen that those apparently most excited at the outset
of an endeavor are the first to leave it when there inevitably comes the
“tired recognition of the monotony of the demanded effort”.
2.
The willingness to sacrifice
does not arise only from desire, but from the stimulation of the will
under contact with the Divine Plan. Only then can a disciple (or group
of disciples) be relied upon to persist, as personal desire is fitful
and inconstant.
The disciple
learns to pay no attention to these recurring cycles and interludes between
the pairs of opposites for he recognises their intermittency. I do, however,
seek to point out this point of danger — for danger it is — and ask you
to go on with the work just "as if" it were entirely new and
fascinating.
1.
The true disciple cannot rise
and fall with cycles of enthusiasm and deflated recognition of inevitable
monotony — both of which are, to a degree, astral reactions. The
disciple knows that he is not these fluctuations. He allows
the rise and fall to occur, but stands detached in a state of divine indifference
based upon his understanding of true spiritual values.
2.
However, it is difficult to
disidentify from enthusiasm and deflation; in fact there is a danger that
even seasoned disciples will not succeed in this disidentification. Thus
the Tibetan warns of a “point of danger”.
3.
Master DK wishes us to work
“just ‘as if’” our spiritual work were always “entirely new and fascinating”.
How are we to do this? Perhaps by a penetrating attitude of mind which
re-defines what we are doing as if in an ever-deepening context. The action
may be the same, but the perception of its meaning can always deepen
and expand. To act “as if” in this way and to endure the responsibilities
one has undertaken is a field for the exercise for the will.
4.
What a disciple says
means little; if he/she succeeds in persisting with intention through
all fluctuations and vicissitudes; such persistence means much.
5.
Such a simple attitude as
‘faith in the future’ — a vivid faith, accompanied by the faculty of comparison
— the ability to compare the content of one’s vision with the quality
of circumstances in which one is immersed will also help. Some might become
depressed by such a comparison, but others, knowing that “faith is the
substance of things hoped for”, will already feel the “substance”
of that which is promised for man as individual, group and for humanity
as an ‘entirety’.
It is necessary
here for you also to remember that though these groups are intended to
be Seed groups of the New Age, two factors in connection with them should
be remembered:
1. They constitute
a unique experiment in the sense that — knowing the possibilities and
understanding somewhat the forces which are slowly emerging into prominence
in a world rapidly adjusting itself to the new rhythms — yet they are
primarily an experiment undertaken by me, your Tibetan teacher and a member
of a certain standing in the Hierarchy, with the cooperation of certain
other initiates. I am not, as I have already told you, the only worker
along these lines and these seed groups are not the only units to be found
today in the world. There are, for instance, several seed units working
out into being within the framework of the Catholic Church, under the
inspiration of the Master Jesus. These are, however, somewhat more subjective
than are the groups in which I am particularly interested and their emergence
is slower but they do exist. There are, also, two such seed groups in
China and four in India. I mention this in order to safeguard you against
the sense of uniqueness which is the subtle seed of the great heresy of
separateness.
1.
While the Seed Groups constitute
a unique experiment, the particular Seed Groups organized by Master DK
are not unique. The Master thinks it important for His chelas to know
this; otherwise they could inadvertently become proud and separative —
despite their best intentions. It is important that these chelas feel
a sense of relationship with the members of other Seed Groups (sponsored
by other Masters) even though such other groups and the personnel in them
will remain unknown.
2.
We see that at the time of
this writing, Master DK had not yet revealed that He was the Tibetan Master
Djwhal Khul. He calls Himself a “Tibetan teacher and a member of a certain
standing in the Hierarchy”.
3.
Again, Master DK mentions
the other initiates who are cooperating with Him — some of them, or perhaps
all, being Masters.
4.
We gather that there is much
promise for the Catholic Church under the Master Jesus, and that a great
reformation is in process. Some of this we have already seen, but the
good that has happened in relation to that great ecclesiastical body cannot
yet be seen as conclusive. The influence of Master Jesus must become far
more prominent.
5.
It is intriguing to think
of two seed groups in Chins and four in India
. Perhaps we can relate these to the “Chinese