DINA Studies

The Hierarchy is deeply concerned over world happenings. When the war is over, our work must go forward at any and every cost and in the face of every imaginable obstacle. The New Group of World Servers must preserve its integrity and work steadily and undismayed. The steadiness of those who know God's plan will help humanity and aid the efforts of the Hierarchy. These do not hate and they work for unity — both subjective and eventually objective.

It is wise for human beings to realise that mankind is free. Even the Hierarchy Itself does not know which forces — those of good or those of evil — will ultimately prevail because even if the forces of good triumph where the war is concerned, will they triumph where the peace is concerned? Good must ultimately triumph but the Hierarchy does not know what the immediate future holds for humanity because men determine their own destiny. The Law of Cause and Effect cannot be offset. In those cases where it has been offset, it has required the intervention of Forces, greater than those available at this time upon our planet. These greater Forces can intervene if the world aspirants and disciples make their voices adequately penetrating....

1. When it comes to the survival of humanity, Hierarchy is never neutral. During WWII, They chose sides for the “Allies” and against the “Axis” powers.

2. This letter could have been written no later than 1939 for the groups-of-nine were disbanded by November, 1939 and the New Seed Group was formed. The first instructions for the New Seed Group were send out in January 1940.

3. Master DK is looking ahead to the end of the war, foreseeing that the Forces of Light would be triumphant. Or perhaps, He did not know whether this would be the case, but sought to inspire His chelas against fear. In late 1942 Hierarchy was not so optimistic, thinking it might be necessary for Them to withdraw, for it looked like humanity would go down to defeat. This is a chilling thought.

4. Here the Master stresses the importance of the NGWS and their role after the war. In the future they are to work with integrity and undismayed by the many and constant obstacles with which they will be beset. The Master’s words are intended to strengthen.

5. Concerning the manner in which the NGWS works — they “do not hate”. This is of vital importance. They are workers for unity (subjective and objective) and do not utilize the methods of those who oppose human progress.

6. Responsibility is placed squarely on our shoulders. We are told what many devotees of Hierarchy would like not to hear: that we are free, and that even Hierarchy does not know the true outcome of the war. It looks to Them as if humanity will triumph in the war, but will humanity be triumphant in the peace? As we review the happenings of the almost sixty years since the conclusion of the war, we might well ask the same question: “has humanity triumphed where peace is concerned?”

7. About the ultimate triumph of good there is no question, but the short-term results were, at that time, undecided. Perhaps, they still are (2004).

8. First He tells us that the “Law of Cause and Effect” cannot be offset. Humanity has set certain causes it motion and their effects will work out. But then the possibility of what can only be called “divine intervention” is raised. For the preservation of humanity and the planet the otherwise inexorable Law of Karma can be offset or at least temporarily delayed. This sometimes happens in relation to individuals as well. Here DK is speaking of humanity’s collective karma.

9. Master DK hints at the possibility of intervention (and indeed such intervention by the Lords of Liberation did occur during the Second World War), but when speaking of the possibility, He tells us that such Forces are not presently available (at least at the time of the writing).

10. The door to hope is, however, left open as still more responsibility is laid upon the shoulders of His disciples (and, in fact, of all disciples). The world aspirants and disciples must make their voices “adequately penetrating”. This cannot refer only to the spoken word but the ‘voice of thought’.

11. We see here, that He said more but it has been deleted by the editor.

In this time of stress and strain, my brothers, I would remind you that there is no need for the sense of futility or for the registration of littleness. The new groups of disciples are Seed Groups; they are in the dark or growing stage and in the process of expansion — growing silently. This stage is most important for, according to the healthiness of the seed and its ability to cast strong roots downwards and to penetrate slowly and steadily upwards towards the light, so will be the adequacy of the contribution to the New Age which is upon us. I would emphasise that fact to you. The New Age is upon us and we are witnessing the birth pangs of the new culture and the new civilisation. That which is old and undesirable must go and of these undesirable things, hatred and the spirit of separateness must be the first to disappear.

1. It is the task of the Master to inspire and strengthen. The times were unusually stressful, especially for those disciples living in Europe

2. A normal human reaction to the descending and seemingly overpowering threat would be the sense of futility and the registration of littleness. DK lifts the sights, saying there is no need for such negative reactions. Disciples under the influence of such states of mind would truly limit their capacity to serve.

3. DK points to the accomplishments of the Seed Groups, even though they are passing through a stage of slow growth in the darkness. He seeks for His disciples to register their achievement.

4. All of us who are engaged in the starting of occult groups should reflect upon the Master’s patient approach when He considers the health and welfare of the Seed Groups He originated.

5. The second ray moves slowly and wisely and Master DK is here emphasizing the importance of that type of approach.

6. The Master is interpreting the horrific happenings of the times in the light of human progress. It is important that His disciples do not descend into the common consciousness. If they see and understand the meaning of the dire stress through which humanity is passing, they can act as strong hands in the dark. We see then, that the Master attempts to fortify the consciousness of His disciples with perspective and meaning.

The main objective of our joint work is still group integration and the setting up of that inter-communication between [Page 75] the group members which will result in the needed interplay and telepathic communication; this will finally establish that golden network of light which will serve to create a powerful focal point; this focal point will be the agent for the revitalisation spiritually of the etheric body of humanity — as a whole. This is an essential and important statement. This focal point will, in its turn, aid in the revitalising of the etheric body of the planet with new power and with fresh impulse.

1. After interpreting the world situation in a hierarchical light, DK returns to the work at hand. Group integration has not yet been sufficiently achieved, and the inter-communication between group members leaves something to be desired.

2. The Master suggests that if right integration and inter-communication can be established, this desirable state will contribute to establishing “that golden network of light” which as a powerful focal point can be used by the higher agencies for the revitalization spiritually of the etheric body of humanity as a whole.

3. Thus, the wider issues at stake are brought to the attention of the disciples.

4. Is DK speaking here only to His group of Telepathic Workers? It would seem that His intention is broader and that all members of all the groups-of-nine are to telepathically en rapport to some degree.

5. We see the Master relating the humble processes within the groups to greater planetary consequences.

6. Revitalization can come to humanity and the planet through the etheric body of humanity and the etheric body of the planet. To this extremely desirable possibility, the groups-of-nine can contribute.

I have for several years attempted to be your teacher, your Master and, I think I may say, your friend. There has been established between us a very strong link of love and understanding upon my part and a proved sincerity and a definite wish to cooperate on yours.

1. DK lists the three ways He has approached His disciples — as teacher, Master and (more intimately) as friend.

2. A teacher informs; a Master sets a tone which must be followed, inspiring and protecting. A friend walks the path with his friends; a friend does not abandon a friend, but “stays with”.

3. It is interesting to see Master DK describing His attitude towards His chelas: “a very strong link of love and understanding”. Naturally, a second ray Master would approach in this way and it is heartening and humbling to be reminded that He does.

4. His chelas, however, are not animated by the fullness of the energy the Master expresses. Instead, theirs is the energy of “sincerity and a definite wish to cooperate”. The attitude is one of the “earnest aspirant”, but not of those who have achieved soul-infusion.

What is my attitude towards you?

As individuals, you may be of small importance; as units in the group which I am preparing and training for definite service in future lives even more than in this, you are of sufficient moment to warrant my interest. A group is no more powerful than its weakest link and a group suffers esoterically and as a whole and its power is definitely curtailed when one member fails to measure up to opportunity or recedes into the glamours of the personality. This you have seen happen. As individuals I seek to help you but only with a view to your group integration, to your group influence and understanding and your group love, plus the strength which you can each bring to the whole.

1. We notice that Master DK, having assured His chelas of His love and understanding, speaks with frankness. Individually, they are of small importance.

2. As group members preparing for definite service in future lives, they are “of sufficient moment to warrant my interest”. It is hardly a gushing assessment; rather, it is closely co-measured.

3. Again the Master places responsibility on each and all. No one wants to be the “weakest link”, for such an individual would hold the group back. DK points to ‘esoteric suffering’ which descends upon a group through the influence of weak links. Not all reasons for group retardation are necessarily obvious.

4. He calls for all to measure up to opportunity and avoid the temptation to recede into the glamors of personality; to do so would be to move backwards.

5. DK sounds the important notes of group integration, group influence, group understanding, group love, and the strength which each may offer to the whole.

6. He has reiterated His approach on a number of occasions, so the chelas cannot be tempted to think that they are of any real personal importance, either to Him or to the greater project. We see, do we not, how firmly the Master insists of the necessity of Aquarian values, so decentralizing in their effect?

I, therefore, appeal to you, as a group, for an intensification of your group love, purpose and service so that the inner, subjective integration may proceed apace. I have three things to say to you today as a group:

First of all, the strength or the weakness of this group of disciples will lie in the fact that the individuals who compose it are not only egoically linked but that there is also a strong personality tie (with all the weaknesses which that may entail) and a deep, if unrealised, affection between each and all of you, even if you have not met each other. The strength of this situation is found in the fact that this condition of unconscious friendship is to be found as the result of many lives of close association in the work and also in past personality relations and family ties. The weakness exists in the fact that this situation [Page 76] is apt to make the group personal in its reactions. This group of disciples is intrinsically an entity on all the three levels of the three worlds — physical, emotional and mental — and there is a soul tie as well.

1. An “appeal” is made, and when the Master appeals, He is in great earnest, and seeking to evoke from His chelas that which can be forthcoming through no other means.

2. Group love, group purpose and group service will facilitate the needed subjective integration. It is for these three qualities that He appeals.

3. A most interesting assessment concerning group strengths and weaknesses is made. Strength and weakness are all based upon the kind of links which relate the group members to each other.

4. There is the egoic link, of course, but the personality ties present certain types of problems.

5. The Master points to a surprising quality: “a deep, if unrealised, affection between each and all of you, even if you have not met each other”.

6. Affection and a “condition of unconscious friendship” — these qualities can be used to the good.

7. These groups are not simply formed of those who are unrelated to each other. Many lives of “close association”, even of family ties, have preceded this newer from of association based upon group ideals.

8. The closeness based on past ties is both good and bad, for it increases the personalism of the group members in relation to each other.

9. DK is having His chelas take a good, close look of what a group really is. He emphasizes the importance of the soul connection, but does not ignore the mental, emotional and physical connections either. It is clear that His disciples need a better appreciation of their problem — and His.

I would like also to impress upon you a second point. It is of apt application in the strenuous conditions which prevail at this time. In the stress and strain of your group work let each of you bear in mind, for your encouragement, joy and dedicatory incentive, that you are in this particular group of disciples for preparatory training for initiation. I am entering upon an experiment in group initiation and this is somewhat a new enterprise for the Hierarchy to undertake, though in line with evolutionary development. In futures ages, men and women will pass through the Portal of Initiation together, instead of alone and singly as has hitherto been the case. Group progress can, therefore, in this connection be furthered or held back by the effort of the individual group member. A member's difficulties can be enhanced by the united group stimulation; his strength and effectiveness can be increased by the strength, the power and the understanding of the group. Your united responsibility is, therefore, great and your opportunity for rapid progress is real and definitely unusual. When together you pass through the Portal and I present you to Those Whose task it is to lead you on your next step, there should eventuate such an enhancement of your powers to love, to intuit and to serve, that life will never again appear to be the same thing. You will grasp with surety then what now you dimly sense, and realise the wonder of group love, of group intuition and of group service; you will thus undergo a joint illumination, a shared response and a united effort. You will comprehend then that a line of exclusion may spiritually exist, indicating those who can pass on to the preparatory stage of group initiation and those who must approach that great event singly and alone. These latter belong predominantly to the Piscean Age. They take initiation as separate identities; you can take initiation in group formation.

1. The Master knows how difficult are the times. He offers a most encouraging thought. The disciples gathered into the group are gathered “for preparatory training for initiation”.

2. Why does the Master reveal this? For the purposes of encouragement, joy and “dedicatory incentive”. To relate this piece of information is meant to strengthen His disciples.

3. One of the chief reasons for forming the groups-of-nine is revealed; they are partially experiments in group initiation. This is really a pioneering effort indicative of processes which will be more common in the future.

4. The newer methods are suggested and the mode of passing before the initiator — in groups, rather than alone in singly.

5. And, again, the placement of responsibility, for one group member can strengthen or retard his brothers.

6. The main point is expressed precisely: “Your united responsibility is, therefore, great and your opportunity for rapid progress is real and definitely unusual”. What more incentive could be offered for re-consecration, for this, I believe, is what Master DK had in mind — a final effort to achieve success.

7. Usually the subject of group initiation is approached theoretically and in terms of its wider purpose. Here the approach is immediate and practical. The Master is talking directly to those who are to experience this newer form of initiation.

8. It is His task to present the group to “Those Whose task it is to lead you on to your next step”. Thus, the Master outlines the purpose of the preparatory training work He has been undertaking with this collection of chelas.

9. The Master promises a beautiful future (should the group succeed). Group initiation, experienced together, will provide a “joint illumination, a shared response and a united effort”. When presented with these thoughts, the chelas must have been forced to realize how very closely related they were to each other, and how very important was their mutual reinforcement.

10. Group initiation is an experiment in the Aquarian Age. Those who, in consciousness, belong to that Age can take group initiation together. Those belonging in consciousness to the Piscean Age still pass before the Initiator alone. These thoughts should give us pause to reflect.

11. The Master seems to suggest that it is better and more empowering to pass before the Initiator together.

None of us who do the work of preparing candidates for initiation are in a position to pronounce as to time; that has to be determined by each individual aspirant. See to it, however, as individuals, that your group is not held back through your inability to see, by your personal glamours, by your individual problem or by your slow reactions to known truth.

1. As the Master continues His instructions, the responsibility places upon the individual group members only increases.

2. An important principle is enunciated: the Master cannot “pronounce as to time”. There are too many variables. Only general trends can be indicated.

3. The time equation is in the hands of the individual aspirant, and by extension, presumably in the hands of the ‘group aspirant’.

4. The Master lists several ways that the individual can retard the group: inability to see, personal glamors, individual problems and slow reactions to the known truth. We see a collection of faults relating to blindness, bondage, self-interest and inertia.

5. In the process of preparing for group initiation, there is considerable “peer pressure”.

The third thing that I want to say is that whatever your particular status on the Path at this time, I shall seek to help you as in the past. I shall speak the truth as I see it from my particular vantage point. Upon your blindness in certain directions, I shall seek to throw a light. I shall point out your weaknesses — if I can get your sincere attention. These weaknesses exist. You are not yet initiate, and you have faults, limitations, points of darkness and much inertia and at the same time self-satisfaction. The tendency to self-defence is strong in some of you and this produces an unwillingness to recognise faults or even to admit, hypothetically, that faults may be present. The tendency to self-depreciation is strong in others and it produces that over-emphasis of the personality and that constant thought about the personality which is so detrimental to real progress. In these tendencies (which are so usual) there lies real danger for the would-be initiate. I warn you to watch for the indications of these conditions and to assume an attitude of willingness to listen and to admit the possibility of failure in the one case and of self-forgetfulness in the other. Look yourselves and life squarely in the face and fearlessly see things as they are in truth. Do this not because it is I who am suggesting to you that a situation may be thus or so but because you are willing to face up to facts and are ready for unexpected discoveries about yourselves. One of the first lessons which a disciple needs to learn is that where he thinks he is strongest and where he finds the most satisfaction is very frequently the point of greatest danger and of weakness. Astral conditions are oft seen reversed; hence the glamour which often overcomes a disciple.

1. Master DK assures His chelas of His continuing helpfulness. But He explains ever more clearly the mode and manner of that helpfulness.

2. The Master does not say He shall speak the absolute truth as it is, but only the truth as seen from His “particular vantage point”. He knows that in His disciples there are areas of blindness and weakness of which they are unaware. It is His task to make there aware, which is not easy. There is much in the human psyche which wishes to avoid looking at such areas; He needs their sincere attention.

3. The Master points to the fact that these disciples are “not yet initiate”. This means (perhaps with the exception of one or two) that they have not yet taken the third initiation. All of them but one are probationary initiates of either the first or second degree.

4. The faults are fairly numerous and include self-satisfaction and inertia. We can see why Master DK would have to break these if His disciples (and the groups-of-nine as a whole) are to make progress.

5. Other liabilities (self-defense and self-depreciation) are cited. The first of these correlates, perhaps, with the hard line rays and the second with rays on the soft line. Either, however, is undesirable and the maintenance of either or both attitudes signal that the disciple is more invested in himself/herself than in the Divine Plan and its manifestation.

6. In these paragraphs, DK is alerting His disciples to the fact that He is preparing them for group initiation. The two tendencies just mentioned are dangers for the would-be initiate (and these tendencies are quite common). Why are they dangers? Essentially, the initiate is self-forgetful (not self-oblivious or self-engrossed). Without self-forgetfulness and the objective handling of the instrument, the greater energies released at initiation cannot be received and distributed properly. If released into an instrument beset by these attitudes, the initiatory energies would only worsen personality reactivity.

7. DK looks for two different attitudes which seem reasonable enough: a willingness to listen (to the Master!) and to admit the possibility of failure, and a willingness to be self-forgetful. The Master’s insight is rare and extremely useful to the sincere disciple. If the disciple is overly-identified with the personality, he/she has a vested interest to protect. Disciples are mostly unconscious of such attitudes.

8. Considerable courage is required of the disciple who would be a true chela. A fearless facing of the self is perhaps not so common. Socrates emphasized this trend when he asked that people “know thyself”. For that insistence, he was killed as a corrupter of the morals of society and of the Athenian youth!

9. The Master plays many roles. Here He is assisting the working of the planet Pluto which brings many unsuspected conditions to the surface, there to be discovered.

10. Really, Saturn and Pluto are involved in the requirements here presented. In a Saturnian manner, chelas have to face up to the facts about themselves, and often these are hidden facts, revealed by Pluto.

11. A very important principle is here enunciated and one which all of us should take to heart through careful examination:

“One of the first lessons which a disciple needs to learn is that where he thinks he is strongest and where he finds the most satisfaction is very frequently the point of greatest danger and of weakness”.

If this is true, it will catch many of us by surprise, because in such areas of presumed strength, we do not imagine that weaknesses may lurk. But our vices, we are told, may simply be exaggerations of our strengths. Vice appears when the balance is lost.

12. DK calls our attention to the ‘astral reversal’. It is always an unsuspected factor and subtly admits glamor.

13. It would be good practice to name one of our supposed strengths, perhaps one in which we even have a tinge of pride, and then to see if within that apparent strength a weakness is lurking. This would require acute self-observation.

In this connection, my brothers, I will admit you into a piece of personal history and one which is quite ordinary in the life of a disciple. It may serve to carry its lesson and its warning. Several lives ago, my Master saw in me a weakness. It was one of which I was quite unaware and it was in fact a quality which I regarded as a strength and which I hugged to myself as a virtue. I was then a young man, anxious to help my Master and humanity but, in the last analysis, I was very keen about myself as an aspirant and very pleased with myself — cloaking this satisfaction under the garb of a reiterated humility. The Master poured into me His strength and energy and so stimulated me that what I thought was a virtue and what I had denied and repudiated as a vice, proved my undoing. I symbolically crashed to earth through the very weight of my weakness. You might well ask what this weakness was? It was my love for my Master which was my undoing. He pointed out to me after the failure that my love for Him was in reality based upon pride in myself and a profound satisfaction with myself as an aspirant and a disciple. This I violently denied and was grieved that He should so misunderstand me. I proved Him to be right, eventually, through a life of failure and the depth of my egotism. I learnt through that failure but I lost much time from the standpoint of useful service. I found that I was really serving myself and not humanity. From similar mistakes, I seek to save you, for time is a great factor in service. For the masses of humanity, time is not of very great importance; but for the servers of the race, it matters much. Lose not time, therefore, in undue self-analysis, self-depreciation or self-defence. Go forward with discrimination where your unfoldment is concerned, and with love and understanding where your group is concerned. Where I, your teacher, am concerned, give to my words the attention which is due and endeavour to cooperate with me. I shall then some day have the joy of welcoming you to the "Secret Place

" where all true servers and initiates must eventually meet and unite.

1. The Master shares a bit of personal history. We can see that He is trying very hard to help His chelas avoid the consequences of their limiting personality tendencies (should these tendencies remain unconscious or unchecked).

2. DK speaks of a time in His evolutionary history which took place “several lives ago”. This can mean perhaps three to five lives ago.

3. Master DK’s Master, let us remember, is Master KH.

4. It seems the task of all Masters to point out weaknesses in Their chelas. Master DK has been doing this and discusses how He would continue to do so. He is now demonstrating how this was done for Him some time ago during an earlier phase in His development.

5. Master DK had a weakness. His Master pointed it out, but DK could not see the weakness; in fact, he regarded it as a strength!

6. There is a hint when He says that He regarded the indicated quality “as a strength which I hugged to myself as a virtue”. This ‘hugging to oneself’ is a subtle form of self-emphasis and self-reinforcement. It demonstrates that the consciousness of the personal ego is still very strong and that the “eyes are not off the little self”.

7. The Master says that at that time he was a “young man”. This, perhaps, tells us something of His initiatory status. He does not say that He was a “rich young man”. Rather He seems to indicate that He stood then where many of His disciples stand now.

8. Earlier the Tibetan pointed out that amongst His disciples there was much self-satisfaction. Now He is telling a story about a time in which He was truly self-satisfied — keen about himself, pleased with himself and disguising these attitudes from himself by insisting on his humility.

9. It appears His Master, KH, moved to demonstrate the truth of what He had brought to DK’s attention, for He poured strength and energy into Him revealing the true nature of the indicated vice — pride and self-satisfaction instead of a true humility.

10. DK reveals the indicated quality almost as a surprise: it was his love for His Master. But was it a real love, or was it “pride in myself and a profound satisfaction with myself as an aspirant and a disciple”? We learn that it was very difficult for DK to see His Master’s point of view and that He protested “violently” when KH offered that point of view. DK was aggrieved that He should be so misunderstood by One He so loved — i.e., by His Master.

11. We see that His situation was very close to the situation of some in His present group. It is a cautionary tale revealed to those standing on the periphery of His Ashram. Surely, in ourselves, we can find some of the same qualities, or at least, pride and self-satisfaction hiding behind an apparent humility.

12. The eventual results, Master DK recounts, were spiritually dire. The life referenced proved to be a “life of failure” and the cause was the “depth of [His] egotism”. This is a very frank confession and should be pondered.

13. Master DK has shared deeply. His main reason for doing so is to save His present disciples from similar mistakes. Though He learnt much through the painful lesson, He lost much time in service and He seeks that a similar loss not befall His chelas. Unfortunately, for some of them, a similar loss was later to occur, for various reasons in the case of each disciple.

14. The Master focusses on the importance of time. Time matters much for disciples — much more than for the masses of people.

15. The bottom line is that the usual modes of self-analysis, and the attitudes of self-defense and self-depreciation are wastes of time. DK wants His chelas to drop these self-defeating approaches simply for that reason.

16. DK wants His disciples to move forward and there is a particular, correct way of doing so. With respect to themselves, they are to move forward “with discrimination”. The factor of a keen, discriminating intelligence is to be applied to their own process. They are to discriminate between lines of activity which are worthy of a disciple and useful and those which are not.

17. With respect to their group, the disciples are to move forward with love and understanding; discriminative analysis is for the individual disciple to apply to himself/herself as prompted by his/her soul. In all this advice we can see the Master attempting to induce and establish in His chelas a healthy and goal-fit attitude. All of this instruction, we remember, is occurring during the onset of the Second World War.

18. DK asks for due attention to His words and for cooperation. He seems to link such attention and cooperation with a future time of achievement when He will have the “joy” of welcoming His chelas into the “Secret Place

” as true servers and initiates.

19. That “Secret Place

” may relate to the “chamber of initiation”, but also to a state of being which is characteristic of the Hierarchy.

20. We note that it will be the Master’s “joy” to welcome them. The greatest joy of all teachers is to see their students succeed.

21. The Master’s words are so clear, rational and full of incentive that one wonders how they could be resisted. Consciously, they probably were not resisted, but it is the unconscious factors within every one of us which throw up the resistance, and of such resistance we must be made aware. Otherwise, we will resist and not realize that we are resisting, and our possibilities for progress will be greatly reduced.

I have revealed to you, my disciples, my true name. The necessity for eradicating all reason for the speculative questioning of some of you as to my identity and of spurring others of you on to renewed and consecrated effort are two of my reasons for relinquishing my anonymity. Another reason is that I would have you recognise the fact that you are accepted disciples with all that that status necessarily implies of responsibility and opportunity. Still another deciding factor with me is to test out your ability to keep silent until it is no longer necessary to do so. Silence is one of the prime prerequisites for initiation and something which every disciple must perforce learn. There is, therefore, the necessity for the test. Many of [Page 79] you are already interiorly convinced of my identity. You have not voiced your belief in this connection except to A.A.B. who has not responded with any corroborating evidence or comments. If you cannot be trusted to keep silence and to preserve a detached and independent attitude, then you are not ready for that which I have to give and the sooner we discover this the better. If you are unable to retain a silent tongue — even among yourselves — then you are unfit to be trusted and that I should dislike to believe.

1. In the year 1939, Master DK revealed His “true name” to those disciples who were to continue with Him in the New Seed Group experiment. Master DK goes by a number of names, and the name Djwhal Khul is a composite name containing hints for those who are alert. It is certainly not His only name, and was almost certainly not the name by which He was known in Tibet

2. There had been much speculation as to the real identity of the initiate teaching through AAB. This “speculative questioning” was becoming a distraction and needed to be eliminated.

3. Another reason for the revelation was the incentive to “renewed and consecrated effort” which the revelation would obviously bring to some.

4. Another reason is that those preparing to enter the New Seed Group were considered as “accepted disciples”. Accepted disciples are to know the Master by Whom they are accepted. The revelation of the DK’s “true name” establishes the fact of the accepted discipleship of the remaining chelas.

5. Still another reason for the revelation is to serve as a “test” of the disciples’ ability to keep silence. “Silence is one of the prime prerequisites for initiation”, we are told. Why should this be so? The secrets of initiation cannot be shared indiscriminately or irresponsibly. They come as a special charge to the one initiated, and can only be communicated by the initiator. So often the breaking of silence is an egotistic act, a calling attention to oneself and to one’s special knowledge or status. This is plainly not allowed.

6. The test of silence, in this case, is not only considered desirable but necessary. Master DK is seeing which of His chelas can truly be trusted.

7. The Master continues to give the necessity for silence considerable emphasis, indicating its importance.

8. A further test relates to the degree of His chela’s detachment and independence. The revelation of the Master’s true name could promote in some, attachment and dependency. These tendencies, also, would be unsuitable for those in training for group initiation.

If, when you have discovered who I am, you question the wisdom of my decision to reveal myself to you and hold that I should have withheld my identity, then that too will be revealing and will guide me in all my future approaches to you. If knowledge of who I am leads you into the dangerous path of the devotee, it will be good for you to discover that tendency within yourself; if you henceforth over-emphasise the importance of my words and if you fall into the dangerous habit of accepting authority, your weakness will stand revealed to me, to yourself, and to your group brothers. We shall all profit thereby. You will have discovered an innate weakness which discovery of my identity will have drawn forth; if you are burdened by the knowledge, then you must learn to carry burdens or else you will be of no use as a world server. The fact that I am a Master alters me not. I am still your Tibetan Teacher and the same Instructor who has taught you for many years. I remain the same individual and am in no wise different. Any reaction upon your part will be a personality reaction and, therefore, to be recognised, dealt with and finally subdued.

1. DK continues to emphasize the importance of the test. Different types of undesirable responses to the revelation of His “name” are possible, and He reviews them.

2. Some disciples might question the wisdom of the Master’s revelation. What would such an attitude disclose to the Master? That such disciples distrusted themselves and their fellow disciples? That they doubted that they and their fellow disciples could respond properly? This would be a lack of faith and love. DK does not really elaborate upon what such an attitude would reveal in those assuming it, but it is clear that it is not a desirable attitude. It would further indicate an interior challenging of the Master’s judgment.

3. DK calls the path of the devotee “dangerous”. The habit of “accepting authority” is also “dangerous”. Some disciples in His group might fall into such patterns. If so, they need to see their tendencies in this regard and correct them.

4. It is clear that the revelation of the “true name” will promote self-revelation. Innate weaknesses will be revealed by the chelas’ responses.

5. Another possible response is to feel “burdened by the knowledge”. There is no avoiding such burdens and special knowledge is a burden. DK’s advice is simply to learn to carry burdens, as all servers must.

6. We can see Master DK working to manage the consequences which might result in His chelas as a result of the revelation. He offers an interpretive framework at a time when the consequences were, no doubt, already beginning to emerge.

7. We have become very used to the idea that DK is a Master, but those earlier chelas did not have our perspective. Indeed, the revelation was a test.

8. Essentially, the Master is asking His chelas not to react, as any reaction would be a personality reaction. His approach is very executive. If reaction comes, it has to be recognized, dealt with and subdued. He is clearly interested in avoiding glamorous exaggerations. He wants the work to go on without disruption. He is looking for a balanced and wise response to the revelation, and offers a context of understanding which will promote such a response.

Let us go forward together, my brothers and chelas, along the path of service; let us together enter into the Light and tread the way to world peace and not to personal illumination — illumination is inevitable but incidental.

1. Words about His revelation conclude with a group exhortation to move forward together.

2. The forward movement is “into the Light” and toward “world peace”. Personal illumination is not the goal. It will occur along the way and is an incidental.

3. DK wants His chelas to think in broader terms, and is interested in inducing the sense of ‘progressive ashramic fellowship’, enhanced by (rather than disturbed by) His revelation of His “true name”.

As regards all of you — with what have I to deal? An untested group, a static group, a critical group and a group subject to pronounced glamours — such is the material with which I must carry forward my work. What can I do in such a situation, my brothers? I can trust your devotion to humanity, your willingness to learn and your determination to proceed along the path of service at any cost. This I will most certainly do.

1. Master DK is most frank in His assessment. His words will surely have a deglamorizing effect. We can hardly consider this assessment a complaint; it is simply a sobering view of reality which the Master is sharing in order to bring increased ‘spiritual sobriety’ to His chelas.

2. We might be able to apply the various assessments to each of the four groups-of-nine then in existence. The Group of Educators was so new that it was “untested”; the Group of Healers was subject to a tendency towards criticism; the Trained Observers (the “Glamour Group”) was, as might be expected, “subject to pronounced glamours”. This leaves the Group of Telepathic Workers and the implication is that they were “static”.

3. The evaluation is not heartening, but DK reveals that certain attitudes will assist the difficult situation.

These can ameliorate the situation. We note that the devotion is not to the Master but to “humanity”. One would think that there would always be a “willingness to learn” (though this proved not to be the case in a number of instances). The last of the requirements would see the group through, for it would be based on sacrifice, and where there is sacrifice there is inevitable progress.

4. The Master says He will trust in these three attitudes. The fact that He offers that trust is a stimulant to the very attitudes He seeks to see unalterably established.

I would like to deal, first of all, with the objectives that I have in mind for all of you:

1. The main present objective.

I seek to bring about a much needed group integration. The polarisation of this group — as a unity upon the mental plane — is not yet accomplished. It is most needed and until this integration has been achieved, the united group inter-communication will not be possible or the desired group work capable of accomplishment. Several of you need to do some careful thinking and should align yourselves in love with your fellow disciples, eliminating all sense of criticism and personal self-satisfaction in your own judgment and rectitude.

1. Again, the Master offers a clarification of objectives. The first and main objective is “group integration”. It is “much needed”

2. To which group is He talking? Perhaps to the members of all four. The four groups, though differentiated in their outer focus, are intended to be “a unity upon the mental plane”. That mental polarization is not yet accomplished.

3. The flow between group members depends upon soul-infusion. This is not achieved. It seems that there are several group members who need more love, less criticism and less personal self-satisfaction. Love will promote the integration and the elimination of criticism and personal self-satisfaction will lift barriers to “united group inter-communication”.

4. It is amazing how often the Master has to repeat the fundamentals.

2. The future objective of these ashramic groups.

It is fundamentally necessary that the new groups which are inaugurating the new discipleship should eventually establish a telepathic rapport with each other. Later, when there is a closer individual inter-relation, it will be possible to give definite teaching which will make this increasingly possible, but in the meantime a hint will have to suffice. It is foundational in nature and will have to be accepted and somewhat understood prior to successful work in all these pioneering groups. Think outwardly towards each other in love. Just simply that, my brothers — simply and humbly that and no more than that at present. Can you accept such a simple rule — apparently simple? In this way the etheric body of this group of disciples will be animated by the golden energy and the light of love and thus a network of light will be established which will form a focal point of energy in the etheric body of humanity itself and eventually in the planetary etheric body also.

1. Telepathic rapport is of considerable importance for all the groups. This will help the new ashramic groups work with coordination — with each other and with the guiding Master.

2. There are definite techniques to promote telepathic rapport, but DK cannot give them yet. Instead He gives a short and simple hint which is foundational to the impartation of any more precise techniques.

3. That hint is, “Think outwardly towards each other in love”. Do so “simply” and “humbly”; this for the present, and nothing more. In some ways, the entire Triangles Work is based upon this simple approach.

4. The advice is so foundational that each of us should take it to heart. “Harmless mind” is one of our first prerequisites to all successful work.

5. DK explains the occult result of following this simple rule. The etheric body of the group of disciples will be “animated by the golden energy and the light of love”, and a “network of light will be established which will form a focal point of energy in the etheric body of humanity itself and eventually in the planetary etheric body also”. We see that possibility that great developments can result from humble beginnings. The foundation must be correct.

6. I would say that for all group work being attempted in the world (and especially esoteric, subjective group work) the injunction to “Think outwardly towards each other in love” is indispensable.

3. The general group objective.

This is the shifting of consciousness of all integrated human beings in increasingly large numbers on to the etheric levels of consciousness and activity. This entails conscious work on those levels as energy units, each contributing his individual share and his special quota of energy to the sum total of available etheric energy and doing this both consciously and intelligently. When this is done, the man is then ready for the first initiation [Page 81] and is a true occultist — working with energy under hierarchical guidance.

1. The Master speaks of the growing etheric awareness of all integrated human beings.

2. Here He speaks of “etheric levels of consciousness and activity”. Elsewhere He seems to say that there is no such thing as “etheric consciousness”. He is speaking, however, of an emerging awareness in humanity of the etheric body.

3. Disciples are to learn to work etherically. Disciples are to consider themselves as “energy units”, contributing a special quota of etheric energy to the sum total of available etheric energy. We understand that the advance of telepathy depends upon this growing capacity to work etherically.

4. Of which initiation is the Master speaking? Is an initiate of the first degree a “true occultist”? It would seem not to be the case. It might be said that an initiate of the third degree is the true occultist. First degree initiates can, however, work under hierarchical guidance. As well, the etheric body is of much importance to those taking the first initiation. In general however, it does not seem that we can interpret these statements unless we think primarily of the third initiation.

4. The individual objective.

This necessitates the preparation of the life and consciousness for this new process of group initiation. This group initiation is itself of real import and is dependent upon the unit in the group fitting himself for initiation and at the same time learning to subordinate his spiritual ambition and desires to the group pace and to the necessity of right timing where his fellow disciples are concerned. It involves, therefore, a dual attitude towards the processes of initiation: the adapting of oneself to the needed integration and, secondly, to the development of spiritual responsiveness to impressions from the level of the soul and of the spiritual Hierarchy. It also involves the cultivation of judgment and of wisdom in the establishment of a right inter-relation with the group of disciples so that the group — in this case my group of disciples and definitely a group entity — may move on together. This necessitates the same conditions for the group as always exist for the individual: right integration on the three personality levels and also on soul levels, plus right group impression or responsiveness to the spiritual and higher psychic "gift waves" — as Tibetan occultists call them.

1. The individual objective involves preparation for the new process of group initiation.

2. It is not the responsibility of the group to prepare the individual. Each individual has the responsibility of fitting himself for initiation.

3. There is as well the additional responsibility of learning to subordinate spiritual ambition and desire to the “group pace”. This involves a develop considerateness with respect to one’s fellow disciples, especially in matters of timing.

4. Each individual is to have a dual attitude towards initiation. There is a group integration occurring and each disciple must adapt himself to it.

5. There is also the need to remain responsive to Hierarchy.

6. The first of these requirements is horizontal and the second vertical.

7. As well, judgment and wisdom are required and right inter-relation with the group of disciples. Why? So that there may be a moving forward together. It is group progress that is important.

8. We see that there are a number of requirements to which the individual disciple must attend, and no one can fulfill such requirements but himself. Group success is built upon the fulfillment of individual responsibility.

9. There is an exact parallel between individual process and group process. The group must pass through the same developmental stages as the individual.

10. There are “spiritual and higher psychic ‘gift waves’”. These are present as a result of the mediation of high beings who bestow them upon humanity and the planet. The rightly integrated, soul-aligned group can become responsive to these waves, but it must be “right group impression or responsiveness”.

This will take many years and the work of achieving finished group attitudes and relationships through individual understanding and true impersonality can go forward upon the physical plane whilst in incarnation, or it can go on out of incarnation with the same facility. You must always bear in mind that the consciousness remains the same, whether in physical incarnation or out of incarnation, and that development can be carried on with even greater ease than when limited and conditioned by the brain consciousness.

1. The Master is taking the long-range view and hoping to instill that view in the consciousness of His chelas.

2. Not all needs to be done here and now and whilst in physical incarnation. The work on “achieving finished group attitudes and relationships” can also go forward whilst out of incarnation and with the same facility. This bears pondering. Transition from the body is not a relief from responsibility for the true disciple.

3. We also see that “impersonality” is a fundamental requirement if the correct group attitudes and relationships are to be completed. Such relationships are not personal but are of the soul.

4. In fact the development may be more rapidly promoted once the disciple is unencumbered by the physical body and brain consciousness.

5. It is as if Master DK is contracted to work with these chelas over a period of centuries. He wishes them to understand the endurance required and the scope of their ongoing work together and with Him.

The attainment of these objectives will involve clear vision and a keen and intelligent understanding; it will require the steady and conscious intensification of group love and group interplay; it will lead all disciples to live lives full of wise purpose and planned spiritual objectives and, at the same time, the service rendered will assume a definite and an automatic technique of expression.

1. This is a beautiful paragraph of summation. The requirements upon these disciples (and upon all of us) could not be clearer.

2. There is always a danger that the ‘good words’ may be repeated and, through that repetition, lose their impact. Let us pause with each of these requirements and make sure we understand them.

3. If we examine our own lives and see, where, for instance, we have “clear vision”, and “intelligent understanding” and “group love”, the requirements will work themselves into our nature and shall not be lost to us through familiarity.

4. We note that, by the time these requirements are being fulfilled, service will have become an “automatic technique of expression”. One’s ready and immediate form of expression will be service.

You might here ask me if there is one single mode or means whereby a disciple can begin to approximate this seemingly impossible goal. I would reply: By the steady practice of impersonality with its subsidiary attitude of indifference where personal desires, contacts and goals are concerned. Such an impersonality is little understood and even when cultivated by well-intentioned aspirants has a selfish basis. Ponder on this and endeavour to achieve impersonality through self-forgetfulness and through the decentralisation of the focus of consciousness from the personality (where it is usually centred) into the living, loving soul.

1. DK knows that the requirements He is enunciating are not easy of attainment — “this seemingly impossible goal”.

2. The requirements are many and so the Master seeks to focus the mind upon a “single mode or means” that will assist with their fulfillment. He focuses upon “impersonality” as that mode or means.

3. Impersonality is primary and with it comes a “subsidiary attitude of indifference where personal desires, contacts and goals are concerned”.

4. As we have often repeated, an attitude of true spiritual impersonality cannot be achieved when the primary identification is with the personality. Only the soul can be impersonal, and the spirit even moreso. So we ask ourselves about our true and normal ‘resting level’ of identification.

5. The first efforts to cultivate impersonality are invariably selfish because these efforts are performed by those who are still identified as personalities.

6. The ways to true impersonality are through “self-forgetfulness” and “through the decentralisation of the focus of consciousness from the personality (where it is usually centered) into the living, loving soul”. Thus, there is no impersonality unless that which we call soul is a living and vibrant reality in the disciple’s consciousness. For how many is this factually true? DK tells us our consciousness is usually centered in the personality. Do we find this to be the case?

7. If so, the reaffirmation of the spiritual facts may elevate the level at which our consciousness is centralized. That which is subtle is often overcome by that which is more obvious. The obvious must be deemphasized and the subtle brought into increasing prominence through the power of thought and the ‘assertion of the fact of the intangible’.

There are four things which frequently hold back a group of disciples from achievement and from satisfactory work:

1. The Master enters on a description of inhibitions.

2. A sharp or keen mind is a requirement. Where it is missing, spiritual vision will suffer.

3. What, to us, is the vision? What is the ‘truth content’ of our vision? Have we taken the time to clarify the actual nature of our vision and the manner in which it motivates us?

4. What shall we do to sharpen the mind and render it keener? We can avoid moving in well-established thought patterns and thus, as it were, ‘think before we think’ [sic]. We are always told to think before we speak, but there is an earlier and necessary step. A greater degree of discriminating selectivity is needed in the thought process of most; it will require a process of retraining. As well, we can, of course, choose our words with greater care and formulate them with greater precision. Such care exerted will eventually sharpen thought. All of us may reflect on the probability that ‘customary thought is not keen thought’. We need more to ‘think on the edge’, ever seeking the truer word to express the subtleties of ideas.

5. Of personal glamor there is an abundance to say and yet, very little to say. All of us have our distortions — our exaggerations and minimizations. We all have ways in which we do not see the whole picture truly and in proportion. It is all a question of ‘wrong patterning’ (on whatever level of the personality. But if wrong patterning is habitual (which it usually is) it is not easily noticed. It often takes another individual or group to point out that which is untrue about our patterned responses.

6. It is hard to remain a victim of glamor when there is identification with and as the soul. Personal glamors are legion, but they can be radically corrected by truly (not just theoretically) changing the level of identification. Conscious souls are not beset by the customary glamors (even though from a higher perspective the state of soul-identification is a limitation and hence, illusion-bound).

7. Point three cites the problem of being beset with “individual problems”. We all have them, do we not? It is a question of whether we are preoccupied with them, embroiled in them. Excessive immersion in such problems keeps us tied to earth and circumstance and we fail to develop a greater, broader perspective. The care-worn individual rarely has the opportunity to ‘look up’ or to ‘look down from above’. What shall we truly care about? Is it possible to handle difficulties without taking them personally? If we are mentally polarized we can do so.

8. The last obstacle has to do with inertia, or slow response to presented spiritual opportunities. Human nature is uneven; there may be rapid response to some stimuli and tardy response to others. Probably many of us are unnecessarily slow in our response to spiritual impression but we do not realize that we are. One of the disciples, RVB, had as the first term in his ‘Developmental Formula’, “Rapid Reaction”. Since time is “of the essence” and the disciple’s use of time so critical to his/her success, then inertia and unresponsiveness are definitely undesirable, as, in the last analysis, they account for loss of time. Time is the very substance of achievement. When deprived of the necessary time, no achievement is possible.

9. Do we have an increasingly enlightened understanding of the problems which Master DK faces as He considers the “material” with which He has to work? The Master is, in a way, all planets to His chelas. In this case, He is Vulcan, the “Fashioner”, working crude material into a reflection of soul-intended design.

A deep reflection upon the urgency of the times and a sympathetic recognition of the unhappy plight of humanity are much needed by many disciples and aspirants in the world today, particularly by those who are not close to the world situation but who are looking at it from a distance. It is so simple to give a facile expression of sympathy but at the same time to avoid too great an expenditure of energy in service and too intense an effort to be of assistance.

1. What the Master says here applies to all of us today as well. Humanity, as a whole, is still “unhappy” and many disciples are still distant from the worst of its distress.

2. Just recently we were studying the instructions of the disciple, SCP, who was a member of the higher social and economic classes in Britain

. The Tibetan took her to task for avoiding direct and immediate involvement in the fate of her countrymen during war conditions.

3. There is no possible evasion of responsibility in the life of the true disciple. If service is given, then more will be demanded, and still more. The life of the initiate is all-exacting and ‘all-extracting’.

4. Why should Master DK be easy upon His chelas? It would do them no good. He subjects them to incessant demands (however reasonable). Never does He allow them to subside unchallenged into self-satisfaction.

The hallmark of the pledged disciple and a quality which should increasingly dominate his life is the capacity to identify himself with the part or with the whole — as seems needed at any particular time. Such an attitude involves a comprehensive sweep of love, and this leads to inclusiveness and to the pledging of the life service to the greatest number and to the most needy. If I were asked to specify the outstanding fault of the majority of groups of disciples at this time, I would say that it is the expression of the wrong kind of indifference, leading to an almost immovable preoccupation with their personal ideas [Page 83] and undertakings. These militate against the group integration and tend to block the work.

1. There is a facility of identification which is required of a pledged disciple. He must be able to identify himself with the part or the whole according to need.

2. This will require a fluid consciousness and an ability to expand or narrow the focus of attention.

3. This capacity so to identify necessitates “a comprehensive sweep of love”. It is this love which can detect need (whether in the macrocosm or the microcosm).

4. The requirements are demanding. The pledged disciple pledges his/her life service to the “greatest number and to the most needy”. There are so many different levels of need. Who are the “most needy”? The pledged disciple must choose who he/she can serve. All levels of need cannot be met by any one disciple. But among those who have great need, there will be those whom the pledged disciple can best serve. This choice requires considerable self-knowledge and a keen discrimination.

5. DK looks at many disciples and groups of disciples in today’s world and judges them wrongly indifferent — immovably preoccupied with their personal ideas and undertakings. This renders them impervious to the crying need all around them.

6. It is incumbent upon each of us to make an accurate and heart-felt determination of those whom we can best serve. If the disciple’s actions are not meeting a real need, then those actions are not service.

One of the things most needed by every disciple is to apply the teaching given to the idea of promoting and increasing their world service, thus rendering practical and effective in their environment the knowledge that has been imparted and the stimulation to which they have been subjected. This is a suggestion to which I would have you pay real attention.

1. We are told what we must do. We have been given much. That which has been given (the teaching) is to be applied to promoting and increasing our world service. The outcome must be practical and effective in our environment.

2. Have we questioned ourselves, “How may I increase my service rendering it more practical and effective?” This is another of those questions which bears daily pondering.

I would like also at this point to bring to your attention the fact that an accepted disciple is not in reality one who has been accepted by a Master for training. This is the distortion of a true idea which, in its progress from the mental plane to the physical, has achieved a complete reversal or distortion.

1. As Master DK is speaking to a group of accepted disciples, a truer understanding of the term “accepted disciple” is necessary.

2. On different occasions, He seems to say different things about accepted discipleship. There is one component of acceptance which is, indeed, “acceptance by a Master”, but the emphasis, He tells us, is incorrect.

3. DK reverses the normal idea, placing His emphasis upon the “accepting disciple” rather than the “accepted disciple”. The degree of the disciple’s acceptance (and fulfillment) of the requirements is the degree of the Master’s acceptance of the disciple.

An accepted disciple is one who:

1. This is a most important section outlining the requirements for acceptance. We have already seen that the pledged disciple is committed to meet group and individual need through a capacity to identify with the whole or with the part.

2. For the accepting/accepted disciple the Hierarchy is a fact, not a theory. The factuality of Hierarchy is proven interiorly by the intuition. Loyalty and cooperation are the result. One who thinks the Hierarchy may exist cannot commit himself/herself fully. When the conviction as to the reality of Hierarchy is present, full loyalty and cooperation are offered — if the disciple is an accepting/accepted disciple.

3. There is a point at which the attitude acceptance becomes true knowledge.

4. The true accepted disciple accepts that all souls are one. He/she can no longer use the thought “my soul and thine”. Such a disciple is pledged to seek expression as a soul. An accepted disciple is increasingly the soul-in-expression.

5. A certain type of service grows from this expression as a soul; it is the obligation to awaken and stimulate all souls contacted. Of course, if one is expressing as a soul, this awakening and stimulation will be an automatic result.

6. An accepting-thus-accepted disciple is committed to the utilization of “the occult technique of service”. His service to humanity subordinates the personality and its desires. Paramount

in his vision is the “need of the times”. Humanity has many needs, but not all such needs are equally pressing or demanding immediate fulfillment.

7. The true server is not working on the fulfillment of distant goals and distantly-eventual needs. It is the pressing needs of the moment which arrest his attention. Otherwise he finds himself the victim of illusion — doing something that must be done eventually at a time which is unsuitable. Thus, the accepting/accepted disciple has a sense of ‘co-measurement in time’. This is another way of calling attention to the practicality of the true accepted disciple. One cannot build the roof before one has built the foundation. Service which is not time-relevant is motivated in some way by selfishness; such as server is serving himself and his own preferences rather than present need.

8. Another vital acceptance is the acceptance of the Plan. The true accepted disciple is driven by the Divine Plan (as he/she understands it). Such an acceptance will rapidly eliminate the strictly personal attitude. The Plan is triadally based and efforts at manifesting a portion of that Plan call for the impersonality of the spiritual triad. Perhaps we are saying that the true accepting/accepted disciple has built the antahkarana

9. ‘Down’ the antahkarana come those convictions which make such acceptances whole-heartedly possible. Real acceptance is not theoretical acceptance. There is something more, based upon faith, contact, growing intuitive knowledge and subsequent conviction.

Other points (of a more individual nature) could be enumerated, but I would have you lay the emphasis upon the acceptances which have or should have motivated your attitude and I would ask you not to emphasise so unduly in your private thoughts this idea of being "accepted by a Master." This thought and its teaching by many esoteric groups has been productive of much error, much misunderstanding, much pain and much disillusionment. A disciple is trained in certain important matters and not in his relation to a Master.

1. DK wants a readjustment of His chelas’ ideas. The selfish emphasis upon being “accepted by a Master” is to be removed. It is a passive and non-progressive approach.

2. Instead the disciple is to work upon the acceptances outlined which, once established, will lead automatically, by law, to that which has been called acceptance by a Master.

3. The longing after contact with Master is almost invariably selfishly based. The sorry results of inaccurate instruction along these lines is recounted.

4. The disciple keeps his/her mind upon “certain important matters” over which he/she has some control. When the correct fulfillments are achieved, a growing intimacy with the Master and His Ashram is inevitable.

5. We can see Master DK working to change certain non-productive assumptions concerning discipleship and the relation of the disciple to the Master. He has set Himself against the strictly devotional approach — at least when it comes to training disciples in the newer ways.

These factors of importance to a disciple are:

1. The whole subject of humanity — its present status, its problems and the opportunity immediately presented. A disciple is one who seeks at all times to aid humanity and to further the processes of evolution as well as to develop that deep love of mankind which is the distinguishing mark of the initiate and of the Master.

1. The factors over which the disciple has some real control and which should magnetize his interest are offered.

2. Disciples are servers of humanity. They must study the present state of humanity so as to be able to bring aid intelligently and effectively.

3. The disciple’s attention is not on the Master, but upon humanity’s need and the ways open to him to meet that need.

4. We note that a Master (no matter what His ray) is distinguished by a “deep love of mankind”. This, all true disciples strive to develop.

2. The subject of initiation. A study of this subject will lead to a consideration of its secondary development and its basic objective of a progressive identification with the soul of the disciple, with the soul of the group, with the soul of humanity as a whole and with the soul in all forms.

1. It is of moment for disciples to study the process of initiation. In this way they can be empowered to serve more potently and effectively.

2. DK frames the process of initiation in terms of identification. Initiation connotes a progressive series of identifications with the soul of the disciple, the soul of the group, the soul of humanity as a whole, and with soul in all forms. The process of initiation is a progression into ever-heightening soul-sensitivity.

3. The subject of service. This is not service as it is usually understood. The ordinary connotation has largely lost its significance through wrong emphasis. The initiate considers service as the spontaneous, easy expression of a definite soul contact, brought down on to the physical plane and giving insight, practicality and inspiration to the disciple as he works on the outer plane of expression. Most disciples are occupied vaguely with achieving inspiration but know nothing of the earlier stages of insight, leading to the practical and wise expression of the met need upon the level of daily living. One of the major undertakings of the accepted disciple (or, as I would prefer to term it, the accepting disciple) is to transform himself from a well-intentioned idealist into a man of action on behalf of humanity.

1. DK continues with His listing of the subjects which should arrest the attention of disciples.

2. The Master, as elsewhere, seeks to redefine service. The definition offered is important: “The initiate considers service as the spontaneous, easy expression of a definite soul contact, brought down on to the physical plane and giving insight, practicality and inspiration to the disciple as he works on the outer plane of expression”.

3. If there is no “definite soul contact” there is no service; many imitations of service exist however due to the “monkey-like” nature of the personality. Such service, however, is inauthentic because it does not arise within the soul and under the influence of the soul.

4. We note that true service is both “spontaneous” and “easy” — it is not a labored effort full of strain.

5. Inspiration depends upon insight; consciousness precedes the energy stimulated by that consciousness. Right understanding promotes an influx of higher energy. We see, then, that access to subtle energy cannot be forced, just as thoughtforms of solution cannot be “built” unless there is clear thinking about the problem to be alleviated by the thoughtforms.

6. We should remember that the Tibetan prefers the term “accepting disciple”. Elsewhere He grades the terms: “accepting disciple” preceding “pledged disciple”, preceding “accepted disciple”.

7. The modern disciple is a practical mystic. He is no longer strictly a “well-intentioned idealist”; he knows how to do something for humanity. He becomes a “man of action”. We can see that the days of strictly contemplative life for disciples is over.

When a group can think unanimously along these lines and work in unison, then the first step will have been taken towards group initiation which is the goal of the new discipleship.

1. The three subjects of humanity, initiation and service deserve concerted individual and group thought.

2. When the group members can “think unanimously along these lines and work in unison”, then a foundation is firmly laid for group initiation — the goal of the new discipleship.

3. Group initiation is such a new approach. Master DK must present the steps toward its achievement.

4. Some requirements for group initiation are listed.

Group initiation involves:

1. The possession and recognition of a united vision to which the individual in the group subordinates himself.

1. A united vision. Each disciple has his/her own vision or visions. But there is a type of vision which must be shared by all in the group.

2. Moreover, the personalities of all concerned, and the group personality must be subordinated to that vision.

3. Have we noticed how often the factor of subordination is mentioned? It is not usually a popular word in these highly individualistic times. People refuse to subordinate themselves to that which is greater than they are. If they persist in this attitude they immediately prove their unsuitability for cooperation with the Hierarchy (and even for cooperation with their own soul).

2. The simultaneous rapport of the group members with the soul on its own level (that composite group soul which is composed of the soul of each individual member). This leads to group integration on soul levels.

1. This is one of the few places where DK speaks of “group soul” — “that composite group soul which is composed of the soul of the each individual member”.

2. Apart from the technicalities concerning how the various causal bodies may be related and arranged, we can think of group soul as a greater and more inclusive consciousness which includes the proper consciousness of each ‘individual’ soul participating in group soul.

3. It is conceivable to slip out of one’s ‘own’ soul experience, into a type of perception which includes the soul perspectives of all group members.

4. This group-soul-whole, will be greater than the sum of its parts. The ability to merge and blend with group soul is one of the spiritual rewards of subordinating the personal consciousness to the purpose and vision which animates the group.

5. We note that the rapport of the group members is to be “simultaneous”; in this simultaneity lies united perception.

3. The blended consecrated contact of the group personalities upon the three levels of personality expression — the [Page 85] mental, astral and etheric levels of awareness. Some group members contact each other on one level and some on another, but the aim should be a close contact on all three levels at will and all together when the group, as a group, demands it. This is a hard saying but later a clearer understanding will come of what this means and what it brings about.

1. When considering the requirements for group initiation, the personalities of the group members must also be involved.

2. There is to be contact between the personalities of all group members, but it is to be consecrated contact; therein lies all the difference.

3. Already this contact exists to a degree between the various personality aspects of various group members. It is however to be a general contact on all levels between all group members.

4. This would mean mental, emotional and etheric contact. Note that the etheric body is the true physical body. Physical contact, per se, is not required, but the proximity of physical bodies may facilitate etheric contact.

5. The personality contact is to be “close” and producible when there is a need for it. Part of the Externalization of the Hierarchy is the pervasion of all aspects of the personality by soul presence.

6. DK speaks in rather veiled terms about a “hard saying” which will be clarified at a later time. It would seem that in the Externalization process, Ashramic intimacy must be reproducible on all levels of expression; it is not strictly a matter pertaining to the higher planes.

4. The ability of the group to stand united and with no barriers between the group members of any kind. This will necessarily involve the sacrifice of personality reactions, ideals and plans. At present the varying ideals, attitudes and points of view separate disciples from each other. These must go.

1. Group initiation cannot occur in an atmosphere of separatism. The barriers between group members must be eliminated.

2. Barriers are caused by personality reactions, ideals and plans.

3. Each group intent on the process of group initiation must discover for itself those personality factors which are contributing to separation between group members and, thus, the short-circuiting of energy which should flow through the entire group in a unified manner.

4. Another way of addressing this problem is to say that there is necessarily a high value placed upon ‘group harmony’. “Let no discord enter our building”.

5. It makes no difference that a disciple may think he is “right” and another “wrong”. The whole group suffers a reduction of its potential if barriers (whether mental, emotional or etheric) cannot be eliminated.

There are, of course, other requirements but if you can understand the above and seek — to the best of your ability — to meet them, that is all that I ask at present. One of the great needs of all disciples and aspirants is the detached relinquishing of pet theories as to life, discipleship and the Plan; the preserving of that open mind which is ever ready for the unexpected presentation and able (when the spiritual vision is strong enough) to achieve a quick reversal of all preconceived ideals. This must be done when it is deemed spiritually wise and it involves also that waiting attitude which expects the new vision to appear, the newer truths to emerge into formulated clarity and the new potencies to become increasingly effective. Such attitudes are peculiarly difficult for those disciples who have the sixth Ray of Devotion and Idealism dominant in their energy equipment, for the ideals of a sixth ray aspirant crystallise most rapidly and are quickly distorted thereby. The temporary ideal (intended to guide the undeveloped aspirant) can become a barrier, separating him from truth and from the realisation of a truer vision.

1. DK does not ask for all possible fulfillments. Four are given and, if fulfilled, will bring the possibility of group initiation close to reality.

2. One additional requirement from group initiation seems to be flexibility of mind — detachment from one’s own thoughts about life, discipleship and the Plan (one’s “pet theories”). Our minds are very limited and that which we may ‘hug to ourselves’ as correct has often been strengthened more by repetition than by access to light. Many reversals of point of view are not only possible but probable.

3. As many of these pet thoughts carry an emotional charge, the detachment required is not focussed only on the mental plane but on the emotional, and especially in relation to kama-manasic formulations.

4. The ‘facts of the Path’ are not necessarily as we imagine them to be even in our best formulations. It is humbling, but we must be ready to let our best formulations go when a truer pattern appears. The personality has built its reputation upon such formulations and is reluctant to relinquish them. We have seen how often and doggedly people have held to outworn ‘truths’ and even complete fallacies because they were threatened by the thought of relinquishing them. The history of the Church with respect to emerging science is one case in point.

5. Relinquishment of cherished formulations is easier when there is “faith in the new” and patience. Through faith one touches the descending archetype even before it has ‘arrived’. Through such prescient faith one always knows that there will be something better ahead. It is fear that causes the refusal to relinquish that which has been outlived.

6. We remember that there were many Theosophists who thought that the Secret Doctrine was the last word in occultism. They could not relinquish that idea and thus, repudiated AAB’s books even when the inspiration had come from the same member of the Hierarchy.

7. Thus we have reviewed several requirements for group initiation:

8. It is rare for present groups to fulfill even one of these requirements let alone all simultaneously

So I would beg you, my disciples, to aim at a wide open simplicity which waits expectant of that new thing which is so ready today to precipitate but which is being hindered from so doing by the idealists of the world far more than by the man in the street. The latter is simpler in his reactions and more ready to grasp and see a way out of the immediate impasse than the mystic or the occultist because he thinks in terms of [Page 86] humanity. The disciples of the world (with their nicely formulated ideals and their neatly expressed idealistic concepts) are oft glamoured by the future beauty because they are oblivious of the present opportunity. Many of them will find out later that they have been left behind as far as registering the new truths is concerned. To this Christ referred when He said that it was not possible to put new wine into old bottles for that which is old will be destroyed by the expanding new life.

1. When the Master begs, beseeches, conjures or implores, the urgency of His hope is evident.

2. As disciples long familiar with the “books” our minds may have become overly complicated. DK asks for that “wide open simplicity” which will be open to the new which is about to precipitate. This attitude would be one in which the intuition could flourish.

3. DK reminds us that the idealists of the world (and presumably the esotericists) hinder the coming of the new more than does the man in the street.

4. The suggestion is that the man in the street is more ready to see the solution to problems because he thinks in terms of humanity. The mystic and occultist (so often selfish in subtle ways) are also asked to learn to think in terms of humanity.

5. Disciples have to be more attentive to the immediate opportunity rather than be glamored by the possibility of future beauty.

6. Again, DK seems to be touching on the theme of self-satisfaction (an attitude all too common to disciples). So many disciples of esotericism smugly assume that they are privy to the newest truths — far more so than the more ordinary individual. Master DK warns of some surprises in this regard.

7. Do we sense that the Master is trying to “shake up” his chelas? They will remain static if they cannot be more flexible and expectant of the new. Having worked so much in the mind, they have a ready formulation with which to meet any life experience, but the formulation may be old, and lifeless. A disciple of esotericism can suffocate from the weight of his own thoughtforms.

8. The disciples in DK’s groups were not especially young; some of their earlier dynamism had faded. The Master is attempting to inspire them to new approaches rather than have them settle into customary and non-progressive attitudes.

The initiate, therefore, stands ready, for what? For the instant recognition of what is new, for its immediate grasp and the treading of the new step in the unfoldment of the pioneering human consciousness, for the revelation — steadily and constantly presented — of the new and superseding concepts. These concepts possess a dynamic expulsive power and satisfactorily meet human need in the immediate cycle. He is ready for the instant relinquishing of all that seems futile and unnecessary and inadequate to the need of the hour, and for the reception of the power from on high which breaks and destroys that which has become crystallised, which has served its purpose and become old and useless; he is ready to work as a practical occultist (and not only as a mystical idealist) upon the levels of vision as well as upon the levels of practical human affairs.

1. It is clear that the initiate’s attitude is related to the work of the planet Uranus, the planet of the “new”. The factor of “instant recognition” is truly Uranian.

2. While the regulating aspects of Saturn can and should be used by the disciple, he/she will not become an initiate unless he/she can step beyond the conditioning represented by Saturn.

3. The invocative, intuitive mind of the initiate is trained (via the antahkarana) on the new.

4. These ideas presented by the Tibetan give fresh access to life. They possess, says DK, a “dynamic expulsive power”. True ideas are powerful entities and they are, to the apprehending consciousness, ever fresh and new. It is thoughtforms of ideas that become stale and old.

5. The operative words are “instant”, “immediate”, “dynamic”, “expulsive”, “pioneering”, etc. I think we get the picture of what is required. Those who can function in this way are truly alive. They cannot do so unless they can actually access the buddhic plane — the first plane of cosmic etheric livingness.

6. Another Uranian sentence is given: the initiate is ready “for the reception of the power from on high which breaks and destroys that which has become crystallised, which has served its purpose and become old and useless”.

7. We will not adopt such attitudes unless the antahkarana is anchored on the ‘other side’ of the “gap in consciousness”. If the realm of descending ideas is a reality to the disciple/initiate, then the powers here discussed can be his/hers.

8. The contrast is given in no uncertain terms. One can be a “practical occultist” or a “mystic idealist”. Interestingly, it is the completing of the “bridge” to the higher worlds which makes it possible to become the practical occultist. Penetration into the higher ethers means effectiveness in the use of the lower ethers.

9. DK has been emphasizing the wise mobility of a member of the Hierarchy. We can examine our rigidities and fixations to see where movement is needed. The life described is a dynamic one. Wherein do we prevent our own participation in such dynamism?

I would suggest that your meditation process should be divided into two parts. There should be a definitely planned individual and group meditation and also a methodical cultivation of the life of spiritual reflection. This spiritual reflection will foster the dual life — objective and subjective — of the disciple whilst the more formal meditation would aid in the process of focussing the light of the soul in the brain and thus lay the foundation for living, enlightened, soul service.

1. Meditation instructions are given. Two approaches are suggested.

2. One meditative approach is more formal, definitely planned, and applies to both individual and the group meditations. These formal meditations focus the light of the soul in the brain.

3. The other approach is called “the life of spiritual reflection”; it fosters the “dual life” of the disciple.

This service is only the expression upon the physical plane of soul attitudes and activities — as the soul evidences them on its own level of consciousness. One phase of this dual work, the reflective, works out in an increasing realisation and expression of intentional living or of "life with a purpose." It leads to a mode of living which is built upon a planned programme which approximates itself, as far as possible, to the hierarchical Plan and to hierarchical life impulses. The second phase, which is embodied in the formal meditation, is that of a definite and [Page 87] conscious withdrawal. If this is carried out correctly and with deliberation, plus regularity, it will eventually bring about a most productive telepathic interplay between the disciples in a group and between the individual disciple, the Master and the larger Ashram. It will also make the disciple sensitive to the higher "gift waves." The entire meditation (in its two parts) involves, therefore, the linking up of heart and head, of the mystic and the occult approach, and also of feeling and knowledge.

1. The Master elaborates on the meaning of “soul service”. Soul attitudes (as they appear on the plane of soul) are to be expressed upon the physical plane.

2. He continues contrasting reflection with more formal meditation. Reflection leads to “intentional living” and to living “life with a purpose”. By its means, the individual is able to devise a program which is an approximation of the Divine Plan as he understands it.

3. Formal meditation (accompanied by conscious withdrawal) leads eventually to “telepathic interplay” in a number of ways.

4. The Tibetan seems to be referencing a meditation which does not accompany these instructions. Perhaps it is to be found elsewhere in the books.

5. The purpose of the meditation is to blend the head and heart, the occult and mystic approaches.

Only from the heart centre can stream, in reality, those lines of energy which link and bind together. It was for this reason that I have assigned certain meditations which stimulated the heart into action, linking the heart centre (between the shoulder blades) to the head centre, through the medium of the higher correspondence to the heart centre, found within the head centre (the thousand petalled lotus). This heart centre, when adequately radiatory and magnetic, relates disciples to each other and to all the world. It will also produce that telepathic interplay which is so much to be desired and which is so constructively useful to the spiritual Hierarchy — provided it is established within a group of pledged disciples, dedicated to the service of humanity. They can then be trusted.

1. The emphasis of this paragraph is upon the heart center and certain meditations which stimulate that center.

2. There is to be an alignment between the heart center, the head center and the heart center within the head.

3. The importance of the higher heart center (within the head) is discussed. At least, so it seems, when the Tibetan says, “This heart center…” When properly stimulated and radiatory it “relates disciples to each other and to all the world”. This higher center is also involved in “telepathic interplay”. The normal heart center must necessarily also be involved, otherwise it would not be necessary to “Think outwardly toward each other in love” in order to promote telepathy.

4. We learn that telepathic interplay is highly desirable and highly useful to the Spiritual Hierarchy, but only if it is established within a group of pledged disciples dedicated to the service of humanity.

5. We read much of trust and learn that trust is accorded a disciple after he/she is mentally polarized and has passed the midway point between the second and third initiations.

6. One important thing to grasp is that the activation of the heart centers (between the shoulder blades and within the head center) is a requirement if a disciple or group of disciples is to be trusted.

One of the tasks of all disciples is the evocation of the will aspect of the soul; the will is usually quiescent in its higher aspects until a man treads the Path of Discipleship....

1. The lesser aspects of the soul have been evoked during ages of development.

2. The will aspect of the soul is usually not available until an individual treads the Path of Discipleship.

3. What may be these higher aspects of the will? They surely do not relate specifically to the management of the personality life, nor even to the transpersonal individual in the causal body. They relate, rather, to the meeting of planetary need through the carrying out of the Divine Plan. The soul-infused personality is purely instrumental to this higher will.

4. There has been an editorial deletion here. Perhaps there was instruction touching upon the will aspect of the soul.

You might ask, my brothers, of what use are these analogies and these items of information? They are of little technical use to you and really increase your responsibility. If, however, they serve to establish a true recognition of reality, of synthesis and of relation in the disciple's consciousness, they are then of real value. Those three words — reality, synthesis, relation — indicate the goal and the problem of the disciple, plus the resultant effect of conscious, intelligent, spiritual work, motivated by love.

1. There is much technical instruction in this installment VIII of the Tibetan’s DINA instructions. Many of the imparted items of information cannot yet be used, even though they increase the readers’ responsibility.

2. The real use of such instruction is to establish in the disciple’s consciousness a recognition of reality, synthesis and relation.

3. Reality relates to being, as it is.

4. Synthesis is a higher octave of relation; it is relation within the field of an indivisible homogeneity.

5. Relation, per se, is the manner in which all things touch, aspect or affect each other. Such relation exists because unity exists — first archetypally and then in demonstration.

6. From these recognitions or realizations will emerge “the resultant effect of conscious, intelligent, spiritual work, motivated by love”.

7. The first three factors (reality, synthesis, relation) belong to the realm of the spiritual triad. Intelligent spiritual work motivated by love is executed by the soul-infused personality.

8. We see the Tibetan attempting to integrate all aspects of the disciple’s being — from the highest to the lowest.

In the New Age, as I have earlier pointed out, the keynote of the aspirant's progress will be love of humanity; this will indicate the awakening of the heart centre. In the past and up until the last few years, the keynote has been service because (if selflessly rendered) it embodied a technique which automatically [Page 88] brought the heart centre into activity. It is love of humanity which is the major lack in the character of many disciples today. They love those with whom they may be associated, or they love the work connected with the group endeavour, or they love their own nation; they may also love an ideal or theoretical assumption, but they do not really love humanity as a whole. There are limits to their capacity to love and it is the transcending of those limits which constitutes their main problem at this time; they have to learn that it is humanity which calls for their allegiance, their loyalty and service. I would ask you all to ponder deeply on the above statements, for they embody the task ahead for you also as you seek to fit yourselves for the first or the second initiation.

1. The aspirant progresses as his love of humanity progresses. Love of humanity indicates that the heart center is awakening.

2. In the past, the keynote for aspirants had been “service”. Service also awakened the heart center. We see the importance of the awakening of the heart center.

3. The Master focuses on the “love of humanity”; this love appears to be missing from the consciousness of many modern disciples.

4. Frank words are written. The many ‘loves’ of the modern disciple are cited, but the “love of humanity as a whole” is missing. Where do we stand with respect to this love and why?

5. It is easy to love one’s associates, or one’s work, or nation, one’s ideals or theories. It is much harder to love humanity as a whole because there is so much that is gross and obvious that must be overlooked, and so much that is subtle and subjective that must be brought to the forefront of consciousness.

6. The statements written are important reading for anyone who says that he/she loves Hierarchy. There is no love of Hierarchy without love of humanity.

7. Limitation in the capacity to love is a problematic limitation needing attention in the lives of many disciples.

8. Many have spoken of their allegiance, loyalty and service to Hierarchy. How many have spoken of their allegiance, loyalty and service to humanity? Yet, Hierarchy, itself, has such an allegiance, loyalty and service.

9. DK asks for deep pondering. He has outlined a task relating to the love of humanity. His disciples are to fit themselves for initiation, and the love of humanity is a necessary requirement, as we learn even from Rule I for Applicants to Initiation.

10. We may note with some surprise DK’s mention of the “first or second initiation”. Most of His disciples were preparing for the second initiation. There was at least one who had not succeeded in facing the initiator at the first degree.

11. But could the Master mean the third and fourth initiations? Elsewhere, He said He was not training people for the third initiation, so He certainly would not be training people for the fourth. This bears pondering.

12. The Hierarchy is the “Hierarchy of Love” and its members are graded by the degree of their essential Love. Every disciple needs greater love. In this matter much close self-questioning is required, as we ask ourselves, “Who do we really love? And why?” If we discover that we truly love humanity, it can be taken as an indication that although our deficiencies may be many, our foundation is secure.

I would remind you also that the life of the disciple is ever a life of risks and of dangers, entered into willingly and deliberately in the cause of spiritual unfoldment and the service of humanity. But I would ask each of you to watch your emotional life and reactions with greatly increased care; I would ask you to watch particularly for the least outcropping of glamour. I would call your attention to the fact that the emergence of emotional conditions or of glamour in your life-expression need not necessarily indicate failure. There is only failure if there is identification with these astral conditions and a succumbing to old rhythms. The success of the meditation work assigned and regularly followed may be proved to you by the appearance of these undesirable conditions; they must be then recognised for what they are, and evoke in you that "divine indifference" which permits the emotion or the glamour to die of attrition, because deprived of the "feeding-power" of the attention. The whole history of true emotional control is to be found in the sentence just given. The process of achieving this control constitutes one of the most difficult periods in the life of the disciple and quite one of the longest from the angle of time. For this you should be prepared. Particularly is it difficult at this time to triumph over emotion because of the intense emotional condition of the entire human family and the widespread fear and terror for which the energy of the Black Lodge of Adepts is responsible. This definitely complicates your problem and that of all disciples: it tends to foster a most potent glamour. [Page 89] So I beg of you to proceed with courage, joy, understanding, extreme caution and — at the same time — with speed.

1. Probably all true disciples realize that discipleship entails unseen and subtle risks and dangers. The disciple subjects himself/herself to these risks and dangers for the sake of the service of humanity and “in the cause of spiritual unfoldment”.

2. Perhaps we should recount the risks or dangers we have noticed during the course of our disciplic life. It might make an interesting list.

3. Glamor is surely one of the dangers and it is often not readily detectible (when first it ‘creeps’ in).

4. The Master is calling for vigilance. He has no tolerance for glamor and wants us to be aware of the “least outcropping” of this ancient scourge.

5. It is often the unruly emotional body which needs watching. The arising of difficult emotional conditions may not indicate failure (but rather a purging) as long as one does not succumb to the ancient astral rhythms.

6. We are confirmed in the thought that successful meditation may lead to the emergence of undesirable emotional conditions and an awareness of latent glamors.

7. What to do if successful meditation is followed by a distressing awareness of such conditions? Of these conditions DK states, “they must be then recognised for what they are, and evoke in you that ‘divine indifference’ which permits the emotion or the glamour to die of attrition, because deprived of the ‘feeding-power’ of the attention” . This sentence is of the utmost importance. “The whole history of true emotional is to be found in the sentence just given”.