Chapter VIII

A disciple described.

A disciple is one who above all else, is pledged to do three things: —

    a. To serve humanity.

    b. To co-operate with the plan of the Great Ones as he sees it and as best he may.

    c. To develop the powers of the Ego, to expand his consciousness until he can function on the three planes in the three worlds, and in the causal body, and to follow the guidance of the higher self and not the dictates of his three-fold lower manifestation.

    1. We now begin an examination of the requirements for discipleship. It is necessary that we under­stand the distinction between the Path of Probation and the true Path of Discipleship. Although there are overlaps, they can and should be distinguished.

    2. The word “pledged” is significant, as one cannot truly be a disciple unless a pledge or promise is given. A true disciple is really a “pledged disciple”. Until a pledge is taken and kept, one is still a “probationary disciple”. A pledge is an act of will.

    3. A disciple demonstrates willingness to think, speak and act in a certain manner. When feelings are “out of line”, these are immediately addressed and corrected.

    4. A disciple serves humanity and not his own personal desires. For any disciple, service of the Plan comes first; then comes service of those whom the Plan serves (namely humanity); and then, service of those who serve the Plan (one’s fellow disciples and the Hierarchy which inspires them). It must be realized that there is no way to serve the Plan and the Masters without simultaneously serving humanity.

    5. One cannot serve humanity unless one loves humanity. A disciple then, is one who is learning (and learning rapidly) to love humanity. An initiate of the Great White Lodge is a confirmed lover of humanity.

    6. A disciple seeks to understand the Divine Plan so that he may better cooperate with it. Willingness to cooperate is good and necessary but to it must be added the ability to cooperate. Without some skill-in-action no real cooperation is possible — just good intentions ineffectively rendered.

    7. A disciple understands something about the “Great Ones” — how they are related to each other, disciples and initiates, and to humanity. The Great Ones understand the Divine Plan far better than will be possible for the disciple, and so the disciple seeks to serve Them, and Their conception of the Plan. A disciple affiliated with any Ashram seeks to fit himself into the plans of the Master of that Ashram, assured that by so doing, he is also serving the Divine Plan.

    8. A disciple is committed to pursue his own occult development (not for his own sake) but because it will make of him a better server of the race and of the Plan. The powers of the Ego are not easy to cultivate, and yet only they provide release from the three worlds of human evolution. The disciple undertakes this cultivation seriously and earnestly, with full mental attention and through the application of a steadfast will.

    9. The disciple knows that he (as a personality) is to become soul-infused and thus able to become an expression of the soul in the three worlds. The battles between the soul and personality will be many; the disciple is, in a way, that consciousness which stands at the midway point between the two. From this middle position, he is fixedly determined to throw the weight of his disciplic will upon the “side of the angels” (i.e., he is determined to commit himself to the will of the Solar/Angel as best he can sense and understand that will).

    10. The watchwords, then, are humanity, the Plan, and soul infusion (functioning as a soul on its own plane and in the three worlds — soul-inspired living).

    11. There is a fixity in the life of the disciple which guarantees adherence to the Plan (as conceived), but also a flexibility and adaptability (in terms of means and methods) which is desirable.

    12. For the aspirant or probationer, adherence to the Divine Plan and, in general, to the spiritual life is a “now and then thing”. For the disciple, no such latitude and intermittency are allowed. The entire process becomes far stricter.

A disciple is one who is beginning to comprehend group work, and to change his centre of activity from himself (as the pivot around which everything revolves) to the group centre.

    1. Note the term “beginning”. Only an initiate truly understands and lives group work. The soul is group consciousness and the initiate is a conscious soul.

    2. A disciple, thus, is increasingly decentralized.  He has taken his eyes off the immediate foreground of life (where the personality can be found), and is focussed on issues at once deeper and more distant. His eyes are no longer focussed on the “little personal self”. He cares about the Divine Plan, and, if possible (depending upon the depth of his esoteric penetration) the Divine Purpose.

    3. The “group center” is the pattern of purpose and plan which holds in coherency those who are assembled. The disciple’s immediate reactions and responses are experienced only in relation to that sensed pattern.

    4. Thus, the disciple has ever in mind the welfare of the group, the purpose of the group, and the plan by which the group may execute that purpose. His/her own personal reactions to that purpose, plan and welfare do not loom overly large. Group plans and purposes have become his plans and purposes.

    5. There has been a shift in identification which will only intensify as he becomes initiate.

A disciple is one who realises simultaneously the relative insignificance of each unit of consciousness, and also its vast importance.  His sense of proportion is adjusted, and he sees things as they are; he sees people as they are; he sees himself as he inherently is and seeks then to become that which he is.

    1. We note that, in the disciple, there has been achieved some ability to balance the pairs of opposites. The disciple is one who can contain apparent contradictions and is not lost in conflict over a misunderstanding of apparently contradictory points of view. Perhaps it is the use of the third Ray of Creative Intelligence which allows a creative reconciliation of opposing points of view. As well, the fourth ray which has been used on the Path of Probation is now used on a higher turn of the spiral to achieve harmonization.

    2. Saturn and Mercury are considered the two major planets of discipleship. Saturn emits the third ray and Mercury the fourth.

    3. We might say that a disciple knows the relative unimportance of the form and the relative importance of the spirit/soul. The form expression of the unit of consciousness is seen as of relatively negligible importance; the consciousness of the unit is valued more highly. There has been, therefore, a de-material­ization of the disciple’s value system.

    4. We also see that realism is one of the distinguishing characteristics of the disciple. The astral body hopes, dreams and wishes. It is oriented towards what might be; what is preferred, desired. Of course, the disciple also dreams, imagines and envisions, but there is a sober Saturnian assessment of what is. Realistic Saturn is one of the principal planets upon the Path of Discipleship; the other planet is Mercury, which confers an objective mentality — neutral to that which it observes.

    5. The disciple not only sees the condition of the outer form; he sees behind the form towards the inherent individual — the individual which inheres within the form. This is the beginning of the esoteric sense which focusses on the spiritual reality which indwells the form.

    6. When assessing himself as an individual, the disciple is a realist. He has given up wishful thinking and its often inevitable end — self-inflation and egotism.

    7. The disciple has had enough experience to compare people, places and things in a fair and even-handed manner. Broad experience is needed if a realistic sense of proportion is to be established; one must know the field in which comparison is taking place.

    8. The contrast between one’s instrument and one’s internal reality is made increasingly clear to the disciple. He is not depressed by the condition of the form, realizing that the form will inevitably be molded upon the inner pattern if the technique utilized is correct.

    9. For the disciple, the Four Noble Truths and the Noble Eightfold Path of the Buddha are subjects for serious cultivation:

      1. Right Values.

      2. Right Aspiration.

      3. Right Speech.

      4. Right Conduct.

      5. Right Modes of Living.

      6. Right Effort.

      7. Right Thinking.

      8. Right Rapture or Happiness.

For the disciple, much glamor has been cleared away; images of life are no longer so distorted; the scales fall from the eyes; revelation comes — increasingly.

A disciple realises the life or force side of nature, and to him the form makes no appeal.  He works with force and through forces; he recognises himself as a force centre within a greater force centre, and his is the responsibility [Page 72] of directing the energy which may pour through him into channels through which the group can be benefited.

1.      The true disciple is no longer attracted to the form side of nature. Well might we test ourselves to discover to what extent the form makes appeal. While it is natural for form to make its appeal, the Law of Repulse (the fourth law of the soul) has been somewhat effective in the disciple’s life, and the magnetism of the form has been seen for what it is and offset. A whole new set of desires or aspirations has emerged in the disciple’s life. When he answers the question “What do you truly want?”, the answer will relate to the world of the soul, spiritual triad, spirit, and not to the three worlds of human evolution.

2.      Once the disciple-as-Hercules fights and conquers the Hydra, the allure of form is vanquished. This, however, may be a battle lasting for a number of lives and is satisfactorily accomplished only at the third initiation (the third and last time that Scorpio is considered an initiatory energy).

3.      Through the power of substitution, the allure of form is offset. The higher values become so impressive in the disciple’s consciousness that the attraction towards form is robbed of the necessary energy to continue.

4.      The disciple is objective when it comes to the recognition and handling of force and forces. Rather than being swept away by forces, he stands detached — able to control, manipulate and direct those forces. The value of respective forces is seen through a well-developed sense of comparison. One can see that such a position with respect to the great sea of energies and forces makes for greater efficiency and effectiveness in service.

5.      We see the disciple wielding force for the sake of the group. The disciple is, however, directed by energies coming from the soul level.

6.      It becomes clear that the true disciple is distinguished by a growing mental polarization. He has the ability to focus within the ajna center and direct both his personality and various energies towards the accomplishment of soul objectives.

7.      For the disciple, the ajna center is beginning to merge its field of energy with the energy field of the crown.

The disciple knows himself to be — to a greater or less degree — an outpost of the Master's consciousness, viewing the Master in a two-fold sense: —

a. As his own egoic consciousness.

b. As the centre of his group; the force animating the units of the group and binding them into a homogeneous whole.

1.      The concept of being an “outpost” is always interesting and subtle. Consciousness is that something which can blend and merge with what are ordinarily perceived as ‘other’ consciousnesses. Consciousness has no well-defined boundaries. It is possible to, as it were, ‘slip into’ the consciousness of another, and, conversely, to be pervaded by a greater consciousness.

2.      When we are soul-infused personalities, we are “outposts” of the consciousness of the Solar Angel, and, also, “outposts” of our own higher, causal consciousness. There is an important distinction between the consciousness of the human soul within the causal body, and the vast consciousness of that great being known as a Solar Angel.

3.      Sometimes the personal consciousness within the brain does not even reflect or express the highest level of strictly human consciousness — i.e., causal consciousness.  What this means is that our causal consciousness is relatively higher than the normal personality consciousness, for it is the accumulation of many lives of achievement. Perhaps, in our best moments, when we are most aligned with our deepest ‘garnered potential’, we reflect or express our true causal condition. This is like aligning with one’s best individual self.

4.      But personal consciousness can also reflect or express to some degree that state of impersonal, inclusive love-wisdom which is characteristic of the consciousness of the Solar Angel, or Christ Principle. Our causal consciousness is, as it were, closer to this Solar Angelic consciousness, but far from identical. The more we reflect and express our own individual best, the more that best can be infused by something altogether higher, bestowed by our great ‘Supervisor’ — the Solar Angel.

5.      Thus, when an individual is most expressive of his deepest garnered self, he is more likely to express or reflect the great love-wisdom of the Solar Angel, no matter what may be the specific ray of his soul.

6.      We thus have the possibility, actually, the obligation, to become expressive/reflective outposts of our own individual best and, more — namely of the Solar Angelic presence. The Solar Angel should be considered the “first Master”. To the extent that we can express and reflect the love-wisdom of that Angel, to that extent we can meet and consciously cooperate with the advanced human being who for us is or will become our supervising Master.

7.      The human Master is the center of an Ashram into which we ourselves as individuals and others are gathered and organized according to His will. When we are deeply identified with the will and consciousness of the Master, we may discover that He is mysteriously present within our normal consciousness. His presence is a matter of resonance. When our personal consciousness is sufficiently soul-infused to become resonant with His, then the Master appears. We suddenly attune to His vibration and the sense of ‘distance’ from Him disappears. His quality registers upon us and the doors of communication (and later of communion) are open.

8.      No matter how diverse may be the qualities and accomplishments of those assembled within the Ashram, the Master’s energy binds the Ashramic members into a homogeneous whole. Something beyond the realm of quality unites them, and homogenizes them spiritually. That something is the will of the Master which becomes the will of all Ashramic participants.

A disciple is one who is transferring his consciousness out of the personal into the impersonal, and during the transition stage much of difficulty and of suffering is necessarily endured. 

1.      The personal sphere is the field of force consisting of the three personality vehicles and their synthesis, the human personality.

2.      Even the causal body, however, is derived from ‘personal’ sources, so a transference of consciousness into the causal body is not necessarily the achievement of complete “impersonality”.

3.      Only the transference of consciousness into the spiritual triad results in the achievement of a transpersonal perspective.

4.      In general, the transference from personal to ‘transpersonal’ and, later, from personal to “impersonal” is one of the major challenges in disciplic life — especially a life which lives upon the “soft-line rays” so given to attachment. The natural detachment of the “hard-line rays” may assist in the transference, for transference requires principally detachment, which is associated with rays 1, 3, 7, 7.

5.      It would seem that in the process of transference suffering is unavoidable, and must be endured. The planet which provides this endurance is Vulcan, ruler of Taurus (the sign of illumination) and Virgo (the sign of purification leading to the emergence of the Christ Consciousness).

6.      Transition stages are ever uncertain, and forces are divided, often warring against each other. This causes naturally friction and pain, rather than an integrated, coherent joyous release of energy-force, which supervenes after the stage of transition is completed.

7.      We have to understand a basic principle: suffering is based upon division and cleavage. When energy flows smoothly through an integrated whole, there is joy and the opposition of forces generated by cleavage is gone.

8.      No integration however, can remain forever undisrupted. The integrated field discovers itself to be but a part of something greater, and again a period of ‘transitional linking’ with another and ‘higher’ aspect of itself must be endured.

These difficulties arise from various causes: —

a. The disciple's lower self, which rebels at being transmuted.

    1. The lower self is the “lunar nature”. This nature is ruled by two planets — the Moon and Mars. Mars represents all that refuses discipline and is unbridled — in short, rebellious.

    2. The way of the personality is conditioned by the matter of the previous very material solar system. The patterns of conditioning of this matter-substance are not yet completely resonant to the programme of the present solar system. In rebelling against the imposition of the higher nature, the lunar nature is simply attempting to continue being itself. That lower nature wants to retain its long establish pattern and at first throws off the higher patterns of impressions. An untamed horse will at first resist the bridle or saddle [mainly due simply to fear of the new or unknown]. A brahma bull (symbol of the powerful instinctual nature) will resist violently.

b. A man's immediate group, friends, or family, who rebel at his growing impersonality.  They do not like to be acknowledged as one with him on the life side, and yet separate from him where desires and interests lie.  Yet the law holds good, and only in the essential life of the soul can true unity be cognized.  In the discovery as to what is form lies much of sorrow for the disciple, but the road leads to perfect union eventually.

1.      A person’s intimates — his group, friends, family — do not want to be separated from the individual as they have for many years known that individual. It would be more comfortable for them if the growing individual continued to be as he has been. Also, it would call for less change on their part; change can be uncomfortable.

2.      We live on an essentially second ray planet in a second ray solar system. Something about the second ray instinctively abhors any kind of separation, even when certain types of apparent separation can bring increasing soul expression and eventual joy.

3.      In order for the intimates to remain connected with the transforming individual, they, themselves, would have to discover their own inner nature, and this they may be unready or unwilling to do. They do not wish to experience the painful (though temporary) self-division entailed in the transformational process. It is an established tendency of life in form to avoid pain whenever possible. Also, there is much inertia in human nature, and even the “average initiate” is often guilty of the sin of “sloth”.

4.      The Tibetan is telling us that true unity can only be achieved through the soul nature. For millions of years human beings try to achieve unity in various personal ways, only to be disappointed. inevitably.

5.      The desire for unity of a personal kind ultimately fails and brings much disappointment and suffering through thwarted desire, for in strictly personal unions, the ‘aspirations of the incarnated soul’ cannot be fully expressed.

6.      Every time expression is blocked there is pain, for the pressure which inevitably builds pushes painfully against the existent, containing structure.

7.      The Self-confined spirit would at length be free, and this will-to-freedom is the cause of the pressure (experienced as pain within form — for form resists the liberation of spirit).

8.      The disciple will discover that true union is soul union. At first he will not know this and only the pain of frustration and disappointment will reveal it. No desired form can be held without pain to the one holding and the one held.

9.      The dynamics of human relationship reveal what form is and is not, as will the processes of the human body (including sickness and aging) means by which disidentification from the personality life can be achieved.

10.  This disidentification or detachment is a crucial dynamic in disciplic living. Perhaps it can be best achieved not so much by repulsing the form as by adhering to that which is not form — soul/spirit. The doing of this will bring on the dynamic of repulsion of the form automatically, but the absorption in the soul/spirit will be so great that the pain of the repulsion will be lessened.

11.  All human beings are seeing what the Tibetan here calls “perfect union”. However, they seek it with each other and not with the soul and spirit.

12.  The word “yoga” means “union”, and through yoga (in its many varieties) perfect union may be achieved. The only really “perfect” union is with the spirit. Union with the soul is beautiful, though transitional.

13.  The ‘Path of Relationship’ leads eventually to the “Divine Marriage” which is union with the soul.

14.  The ‘Path of Soul-Union’ leads eventually to identification with and as spirit. The harmoniously-related two become the one.

The disciple is one who realises his responsibility to all units who come under his influence, — a responsibility of co-operating with the plan of evolution as it exists for them, and thus to expand their consciousness and teach them the difference between the real and the unreal, between life and form.  This he does most easily by a demonstration in his own life as to his goal, his object, and his centre of consciousness.

1.      These thoughts remind one of an important affirmation offered by Master Morya: “By Thy God”. The ones whom one helps or serves are not obligated to follow the plans and intentions of the server. The server remains aware of the soul plan of the one he seeks to help, and promotes the fulfillment of that plan.

2.      By focussing upon the intended soul-pattern of another and by drawing that pattern forth into expression, a very great service can be rendered. It is certainly far preferable to seeking to impose upon the one served that which the server thinks is best. This is often a ‘well-meaning violence’ and thwarts the intended pattern of the ‘other’ soul. Of course, there are no ‘other’ souls! — essentially.

3.      The growth of the sense of responsibility is one of the first indications of real soul contact, and it is a quality which characterizes the life of the disciple. Responsibility arises when a sense of unity with and inseparability from other units of life is realized in the consciousness. In this unity, one both feels and knows that anything he does will create a beneficial, neutral or harmful impact upon another. This means that the whole is affected by each of our actions — internal or external. The senses of wholeness and of connectedness, thus, rapidly increase the potency of the sense of responsibility. Unity and responsibility are intimately related. Let us ponder on this.

4.      We, as disciples, are somehow to teach others the difference between the real and the unreal, between life and form. We certainly cannot do this merely by talking about it. It is what we are that teaches. This is so whether or not those we teach consciously/intellectually perceive what we really are. Our vibration is effective or non-effective according to our quality.

5.      In our teaching about reality, unreality, life and form, we set a certain vibratory pattern simply be being what we are. This pattern entrains the vibratory patterns of others, leading them towards greater good or otherwise.

6.      It all boils down to a simple fact: the disciple cannot help but set an example — whether for good or ill. That example cannot help but have an impact on the whole — whether for good or ill. Knowing this, our sense of responsibility increases dramatically.

The Work to be done.

The disciple, therefore, has several things at which to aim: —

A sensitive response to the Master's vibration.

1.      The Tibetan becomes very practical, helping us to simplify our conception of a disciple’s objectives.

2.      A sensitive response to the Master’s vibration will ensure that a disciple’s life is lived in accordance with the Divine Plan and is, thus, really helpful to the whole. Those who care about the good of the whole are with Them.

3.      A disciple hovers on the periphery of the Master’s Ashram. There is no way to move forward into the Ashram without an increasing sensitivity to the Master’s vibration. A ‘virtuous circle’ is created: increasing sensitivity enables one to move forward, and moving forward makes increasing sensitivity possible.

4.      Sensitivity to the Master’s vibration is always related to service. It is in the midst of selfless service that the Master’s vibration will be felt. Of course, meditation can be conceived as a service.

A practical purity of life; a purity not merely theoretical.

    1. Purity is not only an issue upon the Path of Probation. It continues to be of importance (actually, of increasing importance) on the Path of Discipleship, for the energies and forces to be received and handled on this Path are of a greater magnitude than those on the Path of Probation. Hence, impurity, if it exists, can have far more damaging results — not only in relation to the disciple but to the surroundings in which he seeks to serve.

    2. For the aspirant on the Path of Probation much is new and theoretical. He has less responsibility because he knows less. The amount of practical experience is far less. “Knowledge is responsibility”.

    3. However, in keeping with the meaning of Saturn (the ‘Practical Realist’), the disciple is obligated to turn theory into practice. Living according to theory alone (and contradicting that theory with one’s behavior) is likely to cause great internal frictions and disturbances, the waves of which will repel the energies of the soul and thwart the very objectives of discipleship.

    4. The probationer is forever trying to be pure. A true disciple has achieved this purity, or very nearly so. The desire nature which leads so many astray, has be cleansed. “Practical purity” is consummated at the second initiation — the “Baptism in the River Jordan”.

A freedom from care.  Here bear in mind that care is based on the personal, and is the result of lack of dispassion and a too ready response to the vibrations of the lower worlds.

1.      “Freedom from care” is important. It is not the same as freedom from caring, for a disciple cares greatly about the welfare of others. The “care” here referenced is worry and a fretful preoccupation with conditions. There are many things which one cannot possibly change, and one has to have (with St. Francis) the wisdom to recognize them. The true yogi is cheerful and happy. He bases that happiness (really joy) upon the assurance of the reality of the soul, its life, influence and immortality.

2.      Dispassion (with discipline and detachment) is one of the major qualities of cultivation on the Path of Discipleship. It is part of the training of the desire nature which must, as it were, learn to be unattached from results — so long as the motive of effort has been the correct one. If one has done what one should do, and correctly, one cannot spend time attempting to manipulate the outcome of correct action. It is a waste of time to do this. Rather, the disciple should spend time setting new ‘correct causes’ in motion.

3.      If one responds overly much to the lower worlds, it is because we care too much about them, thinking them real, instead of as the illusory effects of real causes. Inner reality is indestructible; outer actuality is not inner reality. The many imperfect actualities will gain a relative perfection when the inner realities are more perfectly expressed. Thus, we see that the disciple is learning to discriminate between the real and the unreal, the inner and the outer.

4.      Soul contact and increasing soul-infusion gives spiritual Self-confidence — trust in life and its deeper, often-invisible processes. Where these are missing, much work yet remains to be done. “Joy is a special wisdom” and “contagious”. It has a positive and elevating effect upon the surroundings and all persons contacted. A joyful radiation is a beneficence to all. Humanity may well have the “habit of misery” (as the Tibetan tells us), but joy is on its way with the new energies of the Aquarian Age, for it will be an Age of abundant soul expression.

Accomplishment of duty.  This point involves the dispassionate discharge of all obligations and due attention to karmic debts.  Special emphasis should be laid, for all disciples, on the value of dispassion.  Lack of discrimination is not so often a hindrance to disciples these days, owing to the development of the mind, but lack of dispassion frequently is.  This means the attainment of that state of consciousness where balance is seen, and neither pleasure nor pain dominates, for they are superseded by joy and bliss.  We may well ponder on this, for much striving after dispassion is necessary.

    1. Again dispassion is emphasized. Perhaps we can call it ‘non-reactivity’; it is a refusal to allow disturbance in the astral body. This can be achieved (apparently only) by suppression but then the dispassion is not real. Only deep understanding of life and a value system rooted in the soul can promote a real dispassion — an astral body reflective of the “calmness forever undisturbed” of the Christ.

    2. It becomes clear that the modern, mentally polarized Aryan disciple is farther ahead in his mental development and control than he is in relation to the astral body.

    3. As a balanced state of the astral body is called for, we can see the value of the Libran energy, ‘ruled’ by harmonizing, enlightening Venus. The growth of the second ray influence will bring the increasing calm in which perception of the real becomes possible.

    4. How are joy and bliss to supersede pleasure and pain? Surely the point of identification must change. It is the personality which experiences pleasure and pain. The soul is naturally in a state of joy and the spirit, in a state of bliss. But are we (from the point of view of our perceived identity) the soul and/or spirit?

    5. Perhaps the cultivation of the “attitude of the Observer” is a good way to strive after dispassion. The one who cares overly much about his/her not-self cannot be dispassionate. So then, about what do we care?

He has also to study the Kama-manasic body (desire-mind body).  This is of very real interest, for it is, in many ways, the most important body in the solar system, where the human being in the three worlds is concerned.  In the next system the mental vehicle of the self-conscious units will hold an analogous place, as the physical did in the previous solar system.

1.      We are involved in the process of an astrally polarized planet functioning in an astrally polarized solar system. The astral vehicle is by far the strongest vehicle in this system.

2.      At our present stage of evolution, the astral vehicle has blended with the mind — and kama-manas is the result (a kind of blending of feeling and thought such that one does not normally occur without the other). When the kama-manasic man thinks, he also feels; when he feels, he also thinks. Clearly such a condition (present in perhaps eighty percent of humanity) militates against ‘pure feeling’ and objective thought.

3.      Under the influence of pratyahara (detachment), the mind is extricated from the emotional field, which is subjected to a kind of mental observation. Emotions are studied in a detached manner, and reactivity is greatly reduced. Man reacts because he ‘feels himself to be’ and ‘thinks himself to be’ his emotions. When, through careful observation, he ‘distances himself’ from the emotional vehicle, he knows he is not what he sees; rather he has or is associated with what he sees.

4.      The disciple must become mentally polarized (completed somewhere between the second and third initiations). A kama-manasic polarization is to be overcome as it will not serve the process of soul-infusion. Symbolically, the movement of fire and air must not forever stir the sea.

5.      Further, unless mind is disentangled from desire, there is no way for the mind to serve the soul rather than desire. When kama-manas rules, a man thinks he is self-determining, but all the while his thinking is directed and driven by desire. Mind, per se, is not really a ruler; rather, it is an instrument.

6.      When mind is ruled by the astral body, the five-pointed star is inverted. But mind can also be ruled by the soul (the “Son of Mind” and “Higher Mind”) and then the power of the upright pentagram is to be seen.

7.      The strength of the kama-manasic body cannot be ignored. The present development of our planet and solar system reinforce this strength. All we can do is slowly and carefully learn to “stand back” and see what is really happening. Then feeling-emotion will have far less effect upon our thought life and the presence of the soul can more successfully illuminate the mind.

8.      We note with interest that the astral body (as pure “kama”) is, in itself, unrelated to any of the three solar systems, though its strength is greatest in this, the second solar system. We remember that to the occultist, the astral body is considered, in the last analysis, unreal.

He has also to work scientifically, if it may be so expressed, at the building of the physical body.  He must so strive that he will produce in each incarnation a body which will serve better as a vehicle for force.  Hence there is nothing impractical in giving information anent initiation, as some may think.  There is no moment of the [Page 74] day that that goal may not be envisioned, and the work of preparation carried on. 

    1. We are entering an age of “enlightened materialism”. The physical body, so long publicly shunned as sinful (though privately indulged), is to be treated correctly as the anchor for soul expression.

    2. Knowledge of the dynamics of the etheric body (which will be rapidly unfolded in the Age of Aquarius — an astrological sign associated with the etheric body) will help promote the health and strength of the physical vehicle.

    3. The energies and forces to be withstood during the initiation process are formidable. A weak physical vehicle will break down unless it has sufficient strength, purity and resiliency.

    4. As strange as it may seem, initiation concerns the physical vehicle; initiation, for man, requires (in almost all cases) the presence of a physical brain. The spiritual potential of the physical plane is a subject rapidly coming into focus, and must as well for the modern disciple, if that disciple is to be an Aquarian rather than a Piscean disciple.

    5. When we think of the “Externalization of the Hierarchy”, there can be no such Externalization unless there are refined and healthy bodies through which the “Hierarchy of Souls” can manifest. When the human etheric-physical body becomes a suitable vehicle for the expression of soul energy and force the Hierarchy is externalizing.

    6. D.K. offers us considerable incentive; every moment of the day to improve the quality of our life and, thus, to prepare to initiation. Every moment is a moment for potential refinement.

    7. In the process of refining the vehicles for future usefulness, envisioning the goal is an important part of preparation. We must envision what we are to become; in this way we hasten the manifestation of the ideal.

    8. Gone, then, are the days when a disciple may ignore his physical body. Earth is as important as ‘heaven’ and together they create the polarity which is to be united.

One of the greatest instruments for practical development lying in the hands of small and great, is the instrument of SPEECH.  He who guards his words, and who only speaks with altruistic purpose, in order to carry the energy of Love through the medium of the tongue, is one who is mastering rapidly the initial steps to be taken in preparation for initiation.  Speech is the most occult manifestation in existence; it is the means of creation and the vehicle for force.  In the reservation of words, esoterically understood, lies the conservation of force; in the utilisation of words, justly chosen and spoken, lies the distribution of the love force of the solar system, — that force which preserves, strengthens, and stimulates.  Only he who knows somewhat of these two aspects of speech can be trusted to stand before the Initiator and to carry out from that Presence certain sounds and secrets imparted to him under the pledge of silence.

    1. This is an intensely practical paragraph conveying thoughts of really great importance.

    2. Can we for a single day carry out the injunctions here suggested?

    3. We are offered the opportunity to blend the second and third rays — love and intelligence, the heart center and the throat center. Do we speak with heart?

    4. Again the Libran energy (conveying so much of the third ray and thus related to the throat center) is emphasized — for words must be “justly chosen” — Libra being the sign of both justice and choice.

    5. With respect to speech, both right reservation and right utilization are required. If the “breath is the life”, is it inadvisable to “waste one’s breath” through unwise speech.

    6. Through speech we create and convey force. What are we creating? Are the forms created by speech beneficent? Are the forces we convey through speech constructive or otherwise?

    7. What a discipline it would be to ensure that our speech carries the energy of love — for the strengthening, preservation and stimulation of others. We surely cannot complain that there are no occult tools at our disposal when speech is so readily accessible and so occult a potency.

    8. What applies to speech also applies to thought — even more potently. During every moment (waking or asleep) we are building or destroying, contributing to the expression of the Divine Plan or otherwise.

    9. It would appear that all of our Self-imposed training with the faculty of speech is only preparation for a situation in which real trust must be invested in us. We must be trusted to be silent concerning the secrets of initiation which may have been imparted to us. Were we not trustworthy, the consequences would be disastrous — but then the secrets of initiation would not be imparted to one who had not demonstrated trustworthiness.

    10. It is clear that with respect to our use of the speech, we are in the process of training ourselves (every day) for eventual initiation. Speech builds a bridge toward initiation. Right speech builds a bridge towards a future and necessary silence concerning the secrets of the inner worlds.

    11. We note that the Initiator is called a “Presence”. This is true whether the Initiator is the Christ-as-Boddhisattva or the Lord of the World. Technically, the first two initiations concern more the Angel of the Presence than the Presence itself. From the third initiation onwards, the monad is invoked as the true Presence ‘behind’ the Angel of the Presence. Sanat Kumara is related to the monad/Presence as the Christ is related to the soul/Angel of the Presence.

The disciple must learn to be silent in the face of that which is evil.  He must learn to be silent before the sufferings of the world, wasting no time in idle plaints and sorrowful demonstration, but lifting up the burden of the world; working, and wasting no energy in talk.  Yet withal he should speak where encouragement is needed, using the tongue for constructive ends; expressing the love force of the world, as it may flow through him, where it will serve best to ease a load or lift a burden, remembering that as the race progresses, the love element between the sexes and its expression will be translated to a higher plane.  Then, through the spoken word, and not through the physical plane expression as now, will come the realisation of that true love which unites those who are one in service and in aspiration.  Then love between the units of the human family will take the form of the utilisation of [Page 75] speech for the purpose of creating on all planes, and the energy which now, in the majority, finds expression through the lower or generating centres will be translated to the throat centre.  This is as yet but a distant ideal, but even now some can vision that ideal, and seek — through united service, loving co-operation, and oneness in aspiration, thought, and endeavour, — to give shape and form to it, even though inadequately.

    1. The very first sentence in this paragraph requires pondering. It is surely not from fear or cowardice that the disciple is silent. But he does not waste his time plaints and regrets. His silence is a constructive response. He works subjectively to help the difficult situation (blessing, restoring, strengthening, sending corrective energy) rather than reacting.

    2. His silence may be misunderstood as failing to care, but it is just the opposite. It arises from caring deeply and seeking to help immediately. He immediately begins “lifting up the burden of the world, working, and wasting no energy in talk”. His action may be subjective or objective but it is aimed at amelioration.

    3. Yet there are times that courage will require him to speak if speaking can do some good. In such moments, the true disciple will speak even though there may be unpleasant consequences for him personally.

    4. Some types of constructive speech will be along first ray lines, but the kind of speech Master DK discusses here is for the purpose of carrying the energy of love through the spoken word.

    5. Speech can, indeed, express the energy of love and thus contribute to the building of the world. Well may we ponder on the lightening of burdens through the medium of loving speech.

    6. D.K. points to a future form of creativity between the sexes. Love between the sexes is now very often expressed through strong activation of the sacral and solar plexus centers. Later the heart and throat will be allied for the expression of love. In fact, all the centers above the diaphragm will be involved.

    7. Some poets already understand this and produce love-poems of great beauty. When both members of a couple are poetically inclined, they will have some understanding of the kind of energy exchange here hinted.

    8. Eventually, words will be far more powerful and creative than words are now. A man and woman will be able to combine loving, harmonious words so magically, that, through these words (probably sung) they will be able to create a vehicle of manifestation for a soul intent on reincarnation. That time lies far ahead. The laws of speech, sound, color and matter will have to be thoroughly understood, and the race will have to be polarized in an altogether higher way.

    9. Master D.K. speaks of the loving, soul-infused unions of the future. Acts of love will be verbal and ‘sonoral’ rather than physical. Even today, when two people speak lovingly to each other (or, as in opera or musical theatre, sing lovingly to each other), some glimpse of the distant possibilities may be gathered.

    10. We note that D.K. is not speaking here of strictly ‘personal’ love. That which unites the ‘lovers’ is more their mutual aspiration and determination to serve — together. According to one’s intuition, one can begin into expression ‘loving unions of the word’ even now.

    11. Relationships between members of the human race will, in those ages far ahead, be based on a new form of magical creativity — a creativity which will apply to all planes. Obviously, the major conflicts which now trouble the human race will have been resolved, because man will have in his possession creative powers which would be positively dangerous if misused. Manas will have developed to a degree almost inconceivable to us now, and all acts of creativity will be guided by the intuition (which knows).

    12. Is Esoteric Healing we learn that the sacral center of humanity will remain powerful until late in the evolutionary period:

      “One of the interesting things about this centre is that it must always remain a powerful centre until two-thirds of mankind have taken initiation, for the generative processes must go on and remain active in order to provide bodies for incoming souls.” (EH 176)

Perhaps humanity will not have to wait until two thirds have taken initiation in order that the super-creativity of its throat center to emerge, but it will not be anytime soon. Perhaps in the Aquarian Age, when the seventh ray will be so powerful and so controlling a factor in relation to the throat centers of disciples, we shall have clearer intimations of the coming possibilities.

    1. D.K. acknowledges that these scenarios are a “distant ideal” but holds forth the hope of envisioning the possibilities and giving shape and form to them even now — “through united service, loving co-operation, and oneness in aspiration, thought, and endeavour …”

    2. We can see that such magical creativity presupposes as great degree of love between the creating ‘partners’ or creating group. Our training in Right Human Relations and in group consciousness is preparing the way.

Group relationships.

The path of the disciple is a thorny one; briars beset his every step, and difficulties meet him at every turn.  Yet in the treading of the path, in the overcoming of the difficulties, and in a single-hearted adherence to the good of the group, with a proportionate attention to the individuals and their evolutionary development, comes at length fruition, and the attainment of the goal.  A SERVER of the race stands forth.  He is a server because he has no ends of his own to serve, and from his lower sheaths goes out no vibration which can beguile him from his chosen path.  He serves, because he knows what is in man, and because for many lives he has worked with individuals and with groups, gradually expanding the range of his endeavour until he has gathered around him those units of consciousness whom he can energise, and use, and through whom he can work out the plans of his superiors.  Such is the goal, but the intermediate stages are fraught with difficulty for all who stand on the verge of self-discovery, and of becoming the Path itself.

    1. The Tibetan presents no rosy or glamorous picture of the Path (of Discipleship). The path is a “thorny one” — briars and difficulties at every turn.

    2. Why the “thorns”? What are they? Often they are the revelations of painful truths, whether from the environment or from the recesses of one’s own nature. These truths come as a surprise and disrupt the harmony cultivated by ignorance. Such disruptions are ‘sharp intrusions’.

    3. As well, the sharp ‘insertions’ of karma are to be expected upon the Path and again, they do not come announced. The prick of a thorn also comes unannounced. No one steps on a thorn or grasps it deliberately (unless as an act of deliberate sacrifice), but rather, seemingly, by accident. Thus, on the Path of Discipleship sharp surprises are encountered — both from within and without.

    4. The idea is that thorns are scattered on the Path and cannot be avoided, for the disciple must tread the Path steadily regardless of the possibility of sudden pain from previously invisible sources.

    5. Four things are expected of the disciple:

      1. to tread the Path

      2. to overcome difficulties

      3. to single-heartedly adhere to the good of the group

      4. to pay proportionate attention to individuals and their evolutionary development

    6. Our attention is perhaps drawn to the term “single-hearted”. This is an arresting term, different from the expected “single-minded”. Single-mindedness is perhaps easier to achieve. Single-heartedness reflects a unified sense of values, integrity and no division in the desire nature. The soul-infused disciple knows that to which he aspires, and is not distracted by alternative allurements.

    7. What he wants is, of course, the “good of the group”. No selfish desires disturb his profound desire for group welfare and success. One can only be “single-hearted” in this way if one loves the group and all members of the group.

    8. Early in the evolutionary process the heart (symbolically considered) is much divided. As the consciousness advances, the cleavages within the heart are healed and the “Good” is desired “with all one’s heart”. The heart becomes whole. In a way, the soul is the heart. One who is fully “single-hearted” is fully soul-infused.

    9. The welfare of individuals is important also, but not as important as the welfare of the group. Still, a balance must be kept and one’s attitude should be “proportionate”. A true disciple will have an “adjusted sense of values”.

    10. The result of successfully treading the thorny Path is to produce the true SERVER. (The editor has capitalized these words for great emphasis, and perhaps D.K. advised A.A.B. to call attention to this word in this way.)

    11. The reward of all the pain and action rightly taken is to become a true server. One can only be a server if one is selfless. One has no hidden agendas and personal desires to be met through one’s serve. One serves others wholeheartedly because one’s own needs have already been met sufficiently, or shown to be of lesser value than meeting the needs of others. “It is better to give than to receive”.

    12. We are exposed to the interesting idea that one is beguiled from the correct Path not by what arises in the environment but from the vibrations originating from oneself. In short, we lead ourselves astray and are not led astray.

    13. The true server is far from naïve. He has considerable experience with humanity; he knows the good as well as the bad.

    14. After much experience he has gathered around him those he can serve. Eventually this tendency to gather leads to the creation of an Ashram, of which he is the Master. Yet even then, He is not responsible only to Himself, but to His superiors, and so humility and selflessness are continually preserved all along the ‘Ladder of Hierarchy’.

    15. We see that a server is necessarily magnetic. The reward of service is an increasing magnetism which draws to oneself those one has the privilege of serving. True service is always a privilege rather than merely an onerous obligation (no matter how ‘heavy’ it may be).

    16. The goal is beautiful and by the time we reach it, we will be successfully demonstrating the powers conferred by complete soul-infusion. But we are not there yet. We are in an intermediate stage and it is, the Tibetan tells us, “fraught with difficulty”. We are only “on the verge of self-discovery” and of “becoming the Path itself”. We have not yet completely built the antahkarana, and we do not know intimately the higher reaches of our nature.

    17. Caught between what we essentially are and what we seem to be, there is a constant warfare between the extremes of our nature. It is no easy matter to become a true server of the race, however useful and rewarding it may ultimately be.

Some practical advice might be of value here: —

Study with care the first three books of the Bhagavad Gita.  The problem of Arjuna is the problem of all disciples, and the solution is eternally the same.

    1. The Bhagavad Gita is one of the few books which Master D.K. insisted that His disciples own. Others were the Viveka Cudamani, the Yoga Sutras of Patanjali, and the New Testament. Each is indispensable to spiritual progress. Only a disciple can begin to fathom the contents of these ‘books’, and only an initiate will truly comprehend them.

    2. As disciples, we are Arjuna on the battlefield of Kurukshetra, and have before us a painful and apparently self-dividing decision. Firmly, we have to throw the weight of our will, consciousness and intelligence on the ‘side’ of the Solar Angel, the Higher Self, no matter how familiar and dear may be the members of our (lunar) ‘family’ who oppose us.

    3. No one can avoid this decision as painful as it may be. The aspirant learns about it and may try it half-heartedly a few time, but the disciple must do something about it.

Stand ready and watch the heart.  In the transferring of the fire from the solar plexus to the heart centre comes much pain.  It is not easy to love as do the Great Ones, with a pure love which requires nothing back; with an impersonal love that rejoices where there is response, but looks not for it, and loves steadily, quietly, and deeply through all apparent divergences, knowing that when each has found his own way home, he will find that home to be the place of at-one-ment.

    1. Why watch the heart instead of the solar plexus. Perhaps one is to be the witness of the entire process of energy transference.

    2. When one “stands ready” one is in the “attitude of the Observer”. One is detached and mentally polarized — something which all disciples must achieve before becoming initiate.

    3. The “heart” will have its reactions during this process of transference. There is something about watching it which steadies the process. As well, reins must be placed on the desire nature during the instabilities of the process of transference. The watching is a form of necessary control.

    4. D.K. tells us what many disciples learn by hard experience. There will necessarily be much pain in the transference from solar plexus to heart. Why? It is because so much relinquishment is involved. When there is an adhesion, it is painful to separate it at the point of adhesion. There is a kind of ‘ripping’ action and a ‘tearing’ of the part which is attached’ and that to which it is attached may also rip and tear. The only way to avoid the pain is by a ‘loosening up process’ put into effect before the attempt is made to remove the emotional adhesions. But this is rarely done and often karma-driven circumstance forces the onset of what appears to be an untimely process of ‘ripping free’ with all the accompanying pain that can be imagined.

    5. Adhesions, of course, are our emotional and psychological attachments (for kama-manas is involved as well as kama).

    6. The love of the solar plexus adheres in an attached manner; the love of the heart releases, remaining attentively loyal, but unattached. The love of the heart pervades and suffuses, finding its way into that which is loved, but it does not ‘adhere to the surface’ in a way that can only lead later to rending pain.

    7. Human beings do not easily achieve the kind of love demonstrated by the Great Ones, and the Tibetan explains why.

    8. Such love asks nothing in return; it asks only the privilege of giving love. It is love poured forth from an overflowing cup of love. The source of love has been found and the flow has begun. There is nothing for the initiate (into the mysteries of love) to do but distribute it as wisely as he can.

    9. The love of the Great Ones is impersonal; it is the love of souls for souls, of spirits for spirits (though all spirits are one and even, all souls are one). “ … no longer use the thought, my soul, and thine”. The Great Ones love not the personality in its own right, but loves it as an extension of the soul and spirit. This love is not a love the unreal; if it seems to love the unreal, it understands the unreal as an aspect of the real. As the occultly identifying mystic might say, “Divine Love reveals that all things are in God, and since, God is Love, all thing are in that Love and cannot be separated from that Love. All things are both God and Love itself.”

    10. The love of the Great Ones rejoices where there is response — not because of any personal satisfaction but because of a sure knowledge of what such response means for the one who is loved. It means spiritual betterment and advancement. The lover rejoices in the soul-enhancement experienced by the one who he loves.

    11. The love of the Great Ones is steady, quiet, faithful and deep. It is “unconditional love” persistent through all divergences. There is no “I will love you if …” in the loving attitude of the Great Ones. They know that there will be many negative and vacillating responses from the one They love; an immature point of evolution determines this. But no fluctuation or apparent ingratitude can deter Their love for they see behind all distressing variation the constant soul, which ever loves despite the vicissitudes of its form.

    12. The Great Ones love us “all the way home”. They love us into the soul state and eventually into the state of spirit-return. The one loved must eventually return all love given, for the state of at-one-ment will inevitably be realized and an all-enveloping state of love and harmony will be inescapable. The one who has been loved will realize how great has been the love poured forth upon him, and deep gratitude will be the result. The one loved will then begin to love as the Great Ones have loved him. The cycle will have run its course.

    13. “Home” is first the buddhic plane whereon the majority of the Ashrams can presently be found. The buddhic plane is the plane of harmony and thus of preliminary at-one-ment.

    14. “Home” eventually is the monadic plane (the “Father’s Home”) where the final at-one-ment (for man) occurs.

    15. The monad, which has its home (ultimately) within the Sun, is a great source of love. The Great Ones love to see a wandering spirit/soul reach home. This is best exemplified in the consummately patient stance of Sanat Kumara, Who will remain at His Post, “until the last weary pilgrim has found his way home”.

Be prepared for loneliness.  It is the law.  As a man dissociates himself from all that concerns his physical, astral and mental bodies, and centres himself in the Ego, it produces a temporary separation.  This must be endured and passed, leading to a closer link at a later period with all associated with the disciple through the karma of past lives, through group work, and through the activity of the disciple (carried on almost unconsciously at first) in gathering together those through whom later he will work.

    1. The effect of the planet Saturn is to throw a man back on himself. It is, in a way, the ‘planet of loneliness’; first ray Pluto and Vulcan (increasingly active on the Path of Discipleship) add to this dynamic.

    2. Saturn is also the ‘planet of the Law’. When the Laws of the Soul begin to govern the life of a human being, the laws of the personality are offset.

    3. People affiliate on the basis of shared activity and experience. Those focussed upon the physical body in various ways, aggregate to pursue their interests. We see this, for instance, in great athletic events. Those interested in the emotional body and its expression also congregate — a dynamic to which the many cultural and artistic groups testify. Groups with common mental interests likewise gather for the reinforcement of their interests.

    4. As one approaches interest in the soul, however, fewer and fewer human beings are to be found who share such interests. Humanity is not yet sufficiently developed to produce large numbers of people who find the soul and its world of greater interest than the body, emotions and mind. Of course all three of the vehicles are always to some degree involved even when the primary focus may be only on one of them, so we should not over-simplify. But the world of the soul is not found on the “rupa” levels of manifestation. Rather, to enter the world of the soul is the first step into the “arupa” or formless worlds and most human beings are simply not much interested. Thus, a person stepping into those formless worlds is not surrounded by many of his fellows. Hence, the apparent loneliness.

    5. Probably, as humanity evolves, and more become interested in the Higher Self, and are determined to venture towards it, there will be less sense of loneliness. But we must remember that the lower three worlds are the vibratory dimensions with which man has involved himself for millions of worlds; they are thus the familiar worlds. When a man departs from them, he feels as if he were leaving all that is familiar, and hence another reason for the sense of loneliness (even if he knows others who are doing likewise). The lower three vehicles had become his ‘familiars’ and now he is leaving them behind and going forth “on his own”.

    6. Such apparent loneliness must be seen for what it is — a passing condition. We are told that it must be endured (using the energy of Vulcan, the ‘planet of endurance’). Even a theoretical knowledge of the truth of the situation will help the disciple endure the emotional discomfort of the necessary loneliness.

    7. Many, when they first become interested in matters esoteric, find themselves studying alone. No one in their immediate environment is pursuing similar interests. Later, they discover those who share such interests — people who have also been thinking, studying, and meditating — apparently alone.

    8. Master D.K. tells us how we link again (at a later date) with those from whom we have apparently been separated by our spiritual/esoteric pursuits. In two principle ways we find again those who have been associated with us through the karma of past lives:

a.       through group work, by means of which those who were previously more personally associated find themselves together again, united by common interests on a “higher turn of the spiral”.

b.      and “through the activity of the disciple (carried on almost unconsciously at first) in gathering together those through whom later he will work”.

  1. The second of these reasons is most interesting. The condition of the advancing disciple grows increasingly magnetic and he begins to draw to himself those for whom he has something to offer. They desire what he has to give and he desires to give it. Those that are thus gathered are often occultly well-known to the disciple. They have been his companions, his family members, his intimates of previous years, but he (through his determination to live the spiritual life at any cost) has forged somewhat ahead of them and now stands to them as a magnetic and illuminating point of inspiration. This the Buddha did literally and in one incarnation, returning as a teacher to the family He apparently abandoned years earlier when he quietly (and at night) went forth from His city in search of enlightenment.

  2. The first of the two methods of finding again our associates of former years is horizontal; the second is vertical.

  3. Those of us who are ‘gathered around’ Master DK, or any other Master, are in all probability very well known to these Masters. DK is always hinting at this and is sometimes explicit about His former relationships with the disciple in question. The oft used form of address, “Brother of Old” tells the story.

  4. We should be alert to the true identity of our associates — those with whom we may be affiliating and those we may be consciously or unconsciously ‘gathering’ for inspiration and instruction. Much about the destiny of human relationship may be learned in this way.

Cultivate happiness, knowing that depression, an over-morbid investigation of motive, and undue sensitiveness to the criticism of others leads to a condition wherein a disciple is almost useless.  Happiness is based on confidence in the God within, a just appreciation of time, and a forgetfulness of self.  Take all the glad things which may come as trusts to be used to spread joy, and rebel not at happiness and pleasure in service, thinking it an indication that all is not well.  Suffering comes as the lower self rebels.  Control that lower self, eliminate desire, and all is joy.

    1. Although a disciple’s life is difficult, it is necessary for him to cultivate happiness and good cheer. Joy and bliss are of the soul and spirit respectively, but even happiness (a vibration expressed through the personality) is useful.

    2. Happiness (motivated by subjectively realized joy) is magnetic and promotes the good work of unifying humanity.

    3. Disciples, realizing the ‘distance’ between their accomplishments and their ideals, often fall into a condition of depression, subjecting themselves and their behavior to a gloomy, morbid analysis in order to find the nature of the ‘sin’ which has ‘tainted’ them. Their self-image is so low that any criticism from others is experienced only as confirmation of their low estate and is not taken in the right spirit as a suggestion indicating possible methods of self-improvement.

    4. It is obvious that the ‘depressed disciple’, inwardly grieving over his ‘pitiable’ condition, has his eyes focussed almost entirely on the “little self”. The source from which inspiration and elevation may come (i.e., the soul) is cut off by self-centeredness, and the gloom only deepens. It is a vicious circle and cannot lead to happiness and joy.

    5. The age-old adage to “forget the self in service” (at least the little self) has in it much wisdom, for it connects the disciple with the source of vitalizing supply. The elevating energy of the soul may pour into the personality which becomes animated as by a “new breath of life”. Those who experience the presence of the soul are inwardly joyful even though the outer (and inner) burdens upon them may be great.

    6. We are given the prescription for happiness. It is based upon —

      1. confidence in the God within

      2. a just appreciation of time

      3. a forgetfulness of self

    7. Of self-forgetfulness we have spoken; perhaps we can think of it as ‘Self-remembering’, for when the Higher Self is remembered, the importance of the little self and its apparent miseries fade from view. The higher energies of the Higher Self are experienced as exhilarating and the disciple (now increasingly soul-infused) finds himself increasingly joyful and happy.

    8. Many disciples have no confidence in themselves as personalities (if on the soft-line rays) or, perhaps, too much confidence, if conditioned by hard-line energies.

    9. In fact the outer man is extremely perishable and is but a passing phenomenon. The soul is far more enduring (though also, in its present form, not eternal). But soul is permanent enough and powerful enough, however, to be relied upon. It endures through hundreds, even thousands of evanescent personality lives and shines upon the inner planes as the Sun.

    10. Surely it is a great source of confidence when once the disciple has had the wisdom to withdraw himself from personality identification.

    11. All of a personal nature may fail the disciple, but the soul remains a constant source of strength. The soul/Solar Angel will be victorious in its intentions to redeem and perfect the lower man. When the disciple merges with this soul, he identifies with the natural joy of the soul — a joy as natural and spontaneous as the habitual misery of the unredeemed personality is predictable — especially on this planet of “releasing sorrow and purifying pain”.

    12. If we know what the soul/Solar Angel really is, we cannot help but have confidence in it. Trust is as a great “mine”, so Master M instructs us. Trust in the soul leads to the experience of the soul, and the experience of the energy of the soul, infusing the lower worlds, leads to the realization of joy and its expression in all difficult circumstances. We can say that the expression of joy (as sensed in the soul) works out as authentic happiness in the personality.

    13. As for a “just appreciation of time” we, as personalities, often subject ourselves unnecessarily to the sense of failure because we are not realistic about what we can accomplish in a given period of time. The “spirit is willing” (i.e., full of will) and behind the scenes ‘pushes’ its soul/personality towards liberation. But matter has its own laws which can be violated only at the price of inevitable pain.

    14. When we understand the laws of natural process, we shall not unwisely expect a rapidity of accomplishment which is impossible. Such attempts are doomed to failure, and if the disciple is emotionally invested in such results, unhappiness and depression cannot be avoided.

    15. But it takes much experience to justly appraise the relationship between time and achievement. Many an incorrect estimation must be lived through before one knows how long an act of manifestation usually takes and how long it should take.

    16. The personality, sensing from its perspective, the shortness of time, rushes forward. The soul has a much vaster perspective and builds wisely towards a future of stable accomplishment (this, regardless of the soul ray — but second ray souls, of course, master the internal building process more easily).

    17. The Tibetan offers some good advice to the overly-earnest (and slightly morbid) disciple. “Glad things” are to be considered “as trusts to be used to spread joy”. All is to be used. When happiness comes into the life, it does not mean than one has been selfish or self-centered. On the waves of happiness (i.e., “glad things” come) joy can be spread, and this spreading is good for all.

    18. Although service can be difficult and demanding, it can also be a source of great happiness and pleasure which (when rightly used) increase the potency and magnetism of the service, making it more inspiring.

    19. Then there comes a great summary statement on the cause of suffering. It must have taken Master DK many lives to come to such a realization: “Suffering comes as the lower self rebels. Control that lower self, eliminate desire, and all is joy”.

    20. The soul seeks to infuse the lower self with its energy. The lower self, however, wants to continue as it is, and attempts to “throw off” the descending soul energy. This is rebellion. It is a condition of division and tension between the divided parts — soul and personality. In division lies suffering.

    21. If the lower self can be submitted to just and reasonable control; if low desires can be eliminated and high desires instituted, there will be harmony and eventual unity between the insistent soul and the hitherto rebellious personality. Harmony and unity between soul and personality are experienced as joy and happiness.

    22. In a few words, Master DK has summed up the result of many lives of effort and spiritual training.

    23. A disciple learns to put first things first. Soul values are more important than personality values. For a disciple, the decision has been made. An aspirant may be torn between the two centers (higher and lower), unable to decide which way to do. A disciple, however, knows which of these must be emphasized, and with firmness of will, intelligence of mind, and a heart full of aspiration and love, emphasizes the presence of the soul above all personality distractions. Full success, however, will take time.

Have patience.  Endurance is one of the characteristics of the Ego.  The Ego persists, knowing itself immortal.  The personality becomes discouraged, knowing that time is short.

    1. We are faced in this chapter with many “platitudes of the Path”. They have become platitudes because they have been proven effective over millions of years of application. A platitude, however, becomes a living truth to those who apply it. To those who merely verbalize it, it seems dead and, therefore, uninteresting.

    2. Soul and personality have different attitudes towards time. The soul or Ego sees the big picture. It knows its own history and something of its future. It can survey the effects of numerous personality ‘appearances’ and anticipates still others.

    3. The personality has limited vision, being for the most part unable to remember past incarnations or to anticipate with accuracy future ones.

    4. The soul knows its own immortality (for consciousness-in-universe is immortal-in-universe). For the soul there is ever fresh opportunity and it sees that opportunity. Its courage never flags.

    5. The personality sees no such opportunity. “Where there is no vision the people perish”; the personality droops in discouragement seeing only the finality of the “end”.

    6. The problem will be solved as we manage to develop soul perspective — largely through meditation, and deep, careful thought about the realities of life. If we can live as a soul through a personality, the normal personality limitations will not be so oppressive. Patience will become more natural to us, because the natural patience of the soul will become part of our consciousness in the three worlds.

    7. We cannot force ourselves to be patience. If our consciousness is limited, no amount of forcing and disciplining will produce true patience. True patience must derive from soul-realization. When we are identified as a soul we are naturally patient.

    8. The value of patience, of course, is that we will not ruin our work through inappropriate haste; we will not force form beyond its capacity to withstand; we will not unnecessarily introduce irritation into situations thus destroying a potentially constructive harmony; and we will not cause disunion amidst the possibility of unity. Patience is valuable for many reasons. The more we see and understand these reasons, the more patient we will become.

To the disciple naught occurs but what is in the plan, and where the motive and sole aspiration of the heart are towards the carrying out of the Master's will and the serving of the race, that which eventuates has in it the seeds of the next enterprise, and embodies the environment of the next step forward.  Herein lies much of clarification, and herein may be found that on which the disciple may rest when the vision is clouded, the vibration lower than perhaps it should be, and the judgment fogged by the miasmas arising from circumstances on the physical plane.  With many, much arises in the astral body that is based on old vibration and has no foundation in fact, and the battleground is so to control the astral situation that out of present anxieties and worries may grow confidence and peace, and out of violent action and interaction there may be elaborated tranquility.

    1. Many people complain about their lives. They do not appreciate their circumstances, always finding something to criticize.

    2. D.K. tells us that, to the disciple, all that arises “is in the plan”. All can be used to further the plan.

    3. When confronted by that which is of low quality, the opportunity to raise quality exists. The presentation of imperfection calls forth ideas which reveal how a greater perfection may be achieved. All can be used for positive ends.

    4. Such an attitude is not yet common; the astral polarization of most humans is such that (caught between the pairs of opposites) they face their environment with complaint and irritation, unless when it (temporarily) seems to comply with their wishes.

    5. Those who are motivated solely by the desire to carry out the Master’s will and to serve the Divine Plan will be oriented to the world as disciples. Then, the hidden potential of each ‘environmental presentation’ will be intuited. In each such presentation they will see the need, and will enterprisingly undertake to meet that need. From this perspective, the patterns of every moment are seen to be Plan-related and the presented environment becomes the field of the next required service. This is a very different approach, is it not?

    6. Let us examine how we face all that we encounter in life. If we stand as conscious representatives of the Divine Plan, our complaints will be greatly reduced and our resourcefulness greatly increased.

    7. Master DK is realistic about the less than desirable vibrations which arise within the threefold lower nature. Disciples afflicted by the lowering of vibration may not easily see the course of right action. But if they understand that each ‘environmental presentation’ holds within it the seed-of-possibility for effective cooperation with the Divine Plan, they may be reassured in all circumstances. Every moment can be a Plan-related moment; every moment can be a moment of service. We have but to recognize the hidden potential latent in each presented pattern of forces and energies. Then we could no longer say, “I would serve the Divine Plan if only…”

    8. The astral plane is the plane of the “Great Illusion”, and our astral body is our connection with that plane. We are, however, often troubled by astral conditions which have no present reality. They are echoes of former time; reverberations from the past. We must distinguish what is old and useless from what is present, real and useful.

    9. The value of self-control is repeatedly emphasized. It is the disciple’s great project, and he should handle it expeditiously, for the true disciple is to be more involved in serving the Plan than in taming the lower self.

    10. D.K. gives us important hints about astral control. We are all beset by anxieties and worries. It is the human condition, for humanity is focussed upon the worry-prone fourth ray of Harmony through Conflict. For so many people,  the astral body is the battleground. When right control comes, peace supervenes. But right control cannot come if one is not sufficiently identified as the soul. Confidence and peace are to supplant anxiety and worry. Those who know themselves to be souls have confidence and peace.

    11. Those polarized in their astral nature experience violent action and interaction, for the great “pairs of opposites” are battling, especially on this plane. But to the one who stands above the fray, there is no longer a need to participate in the emotional violence. The soul-infused mind is fixed upon potential solutions, and excessive reactivity is seen as a Plan-obscuring disturbance.

    12. The phrase, “may be elaborated tranquility” is most interesting. We know that tranquility is far more desirable than the instabilities of the constant war between opposing energies. When tranquility comes, again it not enforced. Rather, it has been “elaborated” out of the conditions of battle. The ways of incessant conflict are known and understood, and a way to enlist the pairs of opposites in a ‘tranquil solution’ to present difficulties has been “elaborated” — i.e., thought through, planned, drawn forth, developed and applied. Through creative elaboration a creative solution to the astral dilemma has been found.

    13. In this paragraph Master DK is counseling acceptance of circumstance. One is not passive in such acceptance; rather one is attentive and resourceful, patiently moving towards an illumined solution. The Master seeks to reduce the astral-fret in which so many aspirants and probationary disciples seem to live. He seeks to quiet the waters. “Control the body of emotion, for the waves that rise upon the stormy seas of life, engulf the swimmer, shut out the Sun and render all plans futile”. (TWM 473) Workers with the Divine Plan must ensure that their little part in the Plan does not end in futility because of the mismanagement of their emotional vehicle.

It is possible to reach a point where naught that occurs can ruffle the inner calm; where the peace that passeth understanding is known and experienced, because the consciousness is centred in the Ego, who is peace itself, being the circle of the buddhic life; where poise itself is known and felt, and equilibrium reigns because the centre of the life is in the Ego, who is — in essence — balance; where calm rules unruffled and unshaken, because the divine Knower holds the reins of government, and permits no disturbance from the lower self; where bliss itself is reached that is based, not on circumstances in the three worlds, but on that inner realisation of existence apart from the not-self, an existence that persists when time and space and all that is contained therein, are not; that is known when all the illusions of the lower planes are experienced, passed through, transmuted and transcended; that endures when the little world of human endeavour has dissipated and gone, being [Page 78] seen as naught; and that is based on the knowledge that I AM THAT.

    1. Master D.K. seeks to inspire us with a vision of the possibilities. One day a totally soul-infused life will be lived and with it will come patterns of thought, feeling and behaviour which, at present, are only dreams for most.

    2. An initiate is not subject to astral disturbance; he preserves an unruffled inner calm. D.K. tells us how this comes to be.

    3. With the consciousness focussed in the Ego (“who is peace itself, being the circle of buddhic life”) the initiate experiences the “peace that passeth understanding”. This peace is experienced not because circumstances are untroubled and peaceful; the peace is experienced regardless of circumstances.

    4. The buddhic plane is the “plane of Harmony”; on that plane the harmony of the Divine Pattern is intuitively understood, and this understanding brings harmony to the consciousness. There is no sufficient and abiding reason extant within the lower worlds to account for this peace; it originates from ‘above’.

    5. We note the phrase the “circle of buddhic peace”. The circle or sphere is essentially a second ray symbol, and suggests the inclusion of all things in a condition of unification.

    6. The Ego (the soul upon the higher mental planes) is fundamentally conditioned by the second ray (and, to a degree, the fifth) and the triadal source of the second ray is the buddhic plane (itself responsive to the monadic plane — another great second ray center of energy, for it ‘resides’ on the second subplane of the cosmic-physical plane). We can see, therefore, why the Ego is considered to be or be within the “circle of buddhic life”.

    7. The Ego enshrouded in the causal body is not the liberated “circle of buddhic life”, because buddhi cannot express freely when limited by matter of the higher mental matter (a plane considered “arupa”, in one sense, but really “rupa” from the perspective of the greater Solar Life — the Solar Logos).

    8. Those who wish to understand and participate in the “peace that passeth understanding” must experience buddhi as a conditioning energy. This begins to be possible at the third initiation when one ‘stands’ on the “Mountain whereon form dies” and can begin to polarized oneself in the formless or arupa worlds of the spiritual triad — especially in its higher two divisions, buddhi and atma).

    9. We are also told that the Ego is essentially “balance”; when consciousness is centered in the Ego, the balance experienced leads to the expression of poise in the three lower worlds. There is no poise in relation to the usual expression of the planet Mars (one of the planets conditioning the personality and its three vehicles), but Venus (generically conditioning the Ego) is a planet of beautiful balance facilitating the expression of poise.

    10. We can see that D.K. is speaking of the Libran qualities of the Ego. The Ego, we know, maintains a dynamic balance between the personality and the spirit, for, as a “periodic vehicle”, it is placed at the midway point between the two. Hence its relation to the quality of balance and the sign Libra for Libra is also the midway point within its greater context--the zodiac. A truly poised and balanced attitude to the three worlds will only come to the soul-centered individual.

    11. The true Ego is really the spiritual triad, interestingly ruled by Libra. The symbol of the spiritual triad is the triangle, and the astrological glyph for Libra can also be seen as a triangle.

    12. We are also told that calm reigns because of the applied powers of the will of the Divine Knower — the Ego. The Ego as “Knower” is also the ‘Ruler’ of the personality and its three vehicles. Disturbance inhibits the expression of soul light, love and power; when the Ego is truly in control, such disturbance is not allowed. All of us may well ask with respect to our own lives: who or what is “in control”?

    13. The last elaboration in this paragraph concerns bliss and it is written from the perspective of the blissful spirit, detached from the three worlds, from time and space, and from all glamors and illusions generated within the lower planes. D.K. is telling us that eventually, we will all experience (even ‘here’, while attentive to the life of the lower planes) that bliss which is a foremost quality of the spirit. Of course, only the true initiate experiences bliss as a normal state of consciousness; at that point experience within these three worlds is nearly consummated.

    14. Master D.K.’s words are simply beautiful and filled with wisdom. All within the lower worlds is seen as if it were naught. All illusions have been transmuted into wisdom and the human consciousness (now no longer strictly human) realizes the wonder of “I AM THAT” which is the basis of bliss.

    15. One day we all will be ‘dis-illusioned’ in a positive way. We will be free from our encapsulation within that which hides the REAL. Our road to this final liberation (final for humanity, at least) is through the cultivation of soul consciousness. In this entire paragraph we are being asked to center our consciousness within the Ego or Higher Self. When that centering becomes possible, we will look upon life with the “single eye” no longer bewildered by an illusory dualism.

    16. Technically, “I Am That” pertains to the consciousness of the soul and “I Am That I Am” to the awareness of the spirit. But it is evident that Master D.K. is here discussing spirit-realizations, and is not confining himself only to that which can be perceived from the three higher levels of the mental plane where the  soul (enshrouded within the causal body) has its ‘residence’.

Such an attitude and experience is for all those who persist in their high endeavour, who count all things but naught if they may but achieve the goal, and who steer a steady course through circumstances, keeping the eyes fixed upon the vision ahead, the ears attentive to the Voice of the God within, that sounds in the silence of the heart; the feet firmly placed on the path that leads to the Portal of Initiation; the hands held out in assistance to the world, and the whole life subordinated to the call of service.  Then all that comes is for the best — sickness, opportunity, success, and disappointment, the gibes and machinations of enemies, the lack of comprehension on the part of those we love — all is but to be used, and all exists but to be transmuted.  Continuity of vision, of aspiration, and of the inner touch, is seen to be of more importance than them all.  That continuity is the thing to be aimed at, in spite of, and not because of circumstances.

    1. This paragraph is nothing if not inspiring. Great wisdom speaks through the Master’s words, and great encouragement.

    2. We have but to persist in our high endeavor and count all things as naught if we may but achieve the goal. There is much incentive to aspiration here, and much of the sixth ray.

    3. We are being told that without persistent aspiration and an intense focussing of the life upon the goal, we will not achieve those high states just described. Of course, we and all will achieve them even if we do nothing special and simply let the tide of evolution carry us along, but great possibilities for rapid progress will have been ignored. Why ignore such possibilities? “Why are a hundred incarnations necessary, when with ten one may cross the threshold?” (Leaves of Morya’s Garden II, pages 83-85)

    4. We can see that the Master is invoking the “one pointed disciple” who resides within us. That disciple is steering a steady source and is not beguiled by circumstances, not deviating to the left or the right. His eyes are fixed on the vision ahead (a suggestion of the importance of the Sagittarian energy to the one-pointed disciple), his ears are attuned to the voice of conscience (which is the Voice of the Inner God, the Solar Angel). That “still small voice” is not a voice of the lower mind, but “sounds within the silence of the heart”; when heart and soul are aligned and vibrant, that Voice is heard.

    5. The symbolic function of different parts of the body is revealed. The feet are firmly on the Path leading to the “Portal of Initiation”; the hands reach out to others in service; the eyes see the vision, the ears hear the Voice of the Silence. The entire life is subordinated to the call of service. A beautiful section of the “Rules of the Road” describe the proper approach of the disciple is similar terms:

      “6. The Pilgrim, as he walks upon the Road, must have the open ear, the giving hand, the silent tongue, the chastened heart, the golden voice, the rapid foot, and the open eye which sees the light. He knows he travels not alone.”
      (DINA I 584)

    6. If, as we read these requirements, we feel the fires of aspiration stirring within us, we are contacting an energy which, as disciples, we should never relinquish. The fires of aspiration must not simmer down to a dead level, no matter how many years have been spent treading the Path.

    7. The correct attitude is that “all that comes if for the best”. D.K. recounts all that a disciple will certainly encounter. Of course, one can tell that He speaks from experience. These are the usual deterrents in the average human life; these are the things that upset our plans, and usually are seen as the causes of unhappiness. But none of them, dire though they may be at times, are allowed to distract the disciple from his great spiritual enterprise. We do not react to them; rather, we use them. “All is but to be used, and all exists but to be transmuted”. In contemplating these words one can feel the rising of joy; the surety of the soul rings through them.

    8. D.K. asks us to achieve continuity of vision, of aspiration and of the “inner touch”. These qualities are what are important and not the usual deterrents and their associated frustrations inevitably arising from the world of form. As disciples we are to practice invincibility, which we shall achieve as initiates. Nothing can conquer the spirit; this we will come to know as a great fact.

    9. The life of the aspirant is full of intermittency; the life of the disciple is distinguished by continuity. DK tells us the approaches which must be continually demonstrated. The rest is up to us.

As the aspirant progresses he not only balances the pairs of opposites, but is having the secret of his brother's heart revealed to him.  He becomes an acknowledged force in the world and is recognised as one who can be depended upon to serve.  Men turn to him for assistance and help along his recognised line, and he begins to sound forth his note so as to be heard in deva and human ranks.  This he does — at this stage — through the pen in literature, through the spoken word in lecturing and teaching, through music, painting and art.  He reaches the hearts of men in some way or another, and becomes a helper and server of his race.

    1. The progressing aspirant has become the disciple. Note that Master D.K. uses the word “aspirant” even though He is discussing the Path of Discipleship. As previously stated, there is much overlap in these terms which are descriptive of the various phases of the One Great Path.

    2. The disciple is rising above the warfare of the pairs of opposites and understanding these opposites as necessary halves of one great whole.

    3. Not only this, but the “secrets of his brother’s heart” are being revealed to him. How shall he approach this great revelation, for it brings a tremendous responsibility? The answer must always be, “with harmlessness” — a great redeeming force. Harmlessness sounds so passive, but an ‘active harmlessness’ always brings good out of evil, unity out of fragmentation, and triumph from despair and defeat. Harmlessness is the true attitude of the soul on its own plane.

    4. D.K. speaks of the disciple’s growing strength. As his strength and magnetism grow, people look to him as a reliable source for aid. He becomes known for the service he can render along his particular line. He begins to sound his note, heard not only by his fellow human beings but within the ranks of the devas. The sounding of the note emerges from the quality of the life lived.

    5. Various ways of sounding the note are given: the pen, the spoken word, through music, painting and art. The methods suggested carry the note of the second ray, for which the “pen” is the symbol. D.K. does not discuss the “sword” as a means of service, though in rare cases, it can be.

    6. The disciple-as-server must reach the hearts of men in whatever way he can. Service pertains largely to the second aspect of divinity and the great need at this time is to stimulate the love nature within humanity. The great second aspect of divinity must begin to take precedence over the third.

    7. We begin to see that the reward of persisting in the disciplines of discipleship is power in service. To serve effectively is a great joy.

Two more characteristics of this stage might here be mentioned: —

The aspirant has an appreciation of the occult value of money in service.  He seeks nothing for himself, save [Page 79] that which may equip him for the work to be done, and he looks upon money and that which money can purchase as something which is to be used for others and as a means to bring about the fruition of the Master's plans as he senses those plans.  The occult significance of money is little appreciated, yet one of the greatest tests as to the position of a man upon the Probationary Path is that which concerns his attitude to and his handling of that which all men seek in order to gratify desire.  Only he who desires naught for himself can be a recipient of financial bounty, and a dispenser of the riches of the universe.  In other cases where riches increase they bring with them naught but sorrow and distress, discontent, and misuse.

    1. D.K. continues to speak of the “aspirant”. Let us consider the aspirant (in this case) to be the probationer who has stepped upon the Path of Discipleship.

    2. Money is a third aspect energy and is, of course, a most necessary aspect of service in the modern world.

    3. The disciple’s attitude towards money is different from that of the average man for whom money is still a means of gratifying personal desire.

    4. The disciple sees money only as a means of service, a means of furthering the manifestation of the Divine Plan. It is to be used for others and to help bring the Master’s plans to fruition. Let us test ourselves against this standard.

    5. Not only does the disciple know how to “take his eyes off the little self”, but he “asks nothing for the personal self”. To arrive at such an attitude has required many years of relinquishment motivated by a spiritually correct sense of values.

    6. DK discusses the occult significance of money. Upon the Probationary Path it constitutes one of the greatest tests. By the time an individual is a disciple, he should have learned how to handle it in line with the purposes of the Hierarchy.

    7. Many of the Masters have been men of great wealth. The Comte de St. Germain was one such. He and other Masters were entitled to such wealth because they desired naught for themselves. Thus, they received great “financial bounty” and became dispensers of the riches of the universe. “To those who give all, all is given”.

    8. Where motives are not pure, riches bring nothing but difficulty; without purity of motive, an individual is better off without them, for they allow the impure man to gratify lower desire thus increasing his karmic obligation and, in effect, his imprisonment in the three worlds of form. Sorrow, distress and discontent are the unpleasant results of the misuse of money by those who are selfish.

    9. The aspirant and disciple are learning to blend the second and third aspects of divinity. Using money with love for purposes of service is one of the best ways to blend these aspects.

At this stage also the aspirant's life becomes an instrument of destruction in the occult sense of the term.  Wherever he goes the force which flows through him from the higher planes and his own inner God produces at times peculiar results upon his environment.  It acts as a stimulator of both the good and the evil.  The lunar Pitris, or little lives which form the bodies of his brother and his own body, are likewise stimulated, their activity is increased and their power greatly aggravated.  This fact is used by Those Who work on the inner side to bring about certain desired ends.  This it is also which often causes the temporary downfall of advanced souls.  They cannot stand the force pouring into them, or upon them, and through the temporary over-stimulation of their centres and vehicles they go to pieces.  This can be seen working out in groups as well as in individuals.  But, inversely, if the lunar Lords, or lives of the lower self, have been earlier subjugated and brought under control, then the effect of the force and energy contacted is to stimulate the response of the physical brain consciousness and the head centres to egoic contact.  [Page 80] Then the otherwise destructive force becomes a factor for good and a helpful stimulation, and can be used by Those Who know how, to lead men on to further illumination.

    1. On the Path of Occultism the aspirant/disciple is faced with unsuspected dangers. New forces are flowing through him and producing unexpected results, both within his own nature and from his environment.

    2. By attending to his own self-training, he is accustomed to the stimulation of both good and evil responses within his own nature when he is impacted by spiritual energies; he soon discovers the same to be true within his environment. In his attempts to do what is good, he may unwittingly provoke evil. “Perfection draws imperfection to the surface”.

    3. We are facing in this discussion the problem of overstimulation and its unpredictable consequences. When the lunar pitris within oneself or within one’s brother are unduly stimulated, their power can be greatly (though temporarily) strengthened, and the stimulated one will have a battle on his hands.

    4. The rising of evil to the surface is useful, however, for it mobilizes the spiritual strength of a man, helping him overcome, for once and for all, his lower nature. Otherwise, he might not realize that he still had much to conquer.

    5. Even advanced souls may succumb temporarily to overstimulation and “fall” — i.e., behave in ways unguided by the soul and thus bring discredit upon themselves and all who are associated with them.

    6. Deviation from an acceptable standard of behavior is one unfortunate result of the inability to correctly assimilate the potency of the descending spiritual energies.  Even worse than this is the tendency to “go to pieces”. In other words, disintegration sets in and much previously achieved integration is lost. The over-stimulated one becomes incapacitated and his service is temporarily arrested while he “puts himself back together”.

    7. There is always a danger when “playing with fire”. The energies of the higher planes are fires, and one cannot treat them as if they were easy to control. Many unpleasant surprises may await the overly eager, ambitiously unwise student.

    8. It is interesting and important to note that such problems can assail not only individuals but groups. The lower vehicles of both are to be governed by the Inner Knower and Ruler (or the ‘Group Knower’ and ‘Group Rule’ — i.e., the group soul.  When signs of over-stimulation appear, that governance is threatened. Vigilance is required.

    9. The happier alternative is also discussed. If there has been right subjugation of the lunar forces before exposure to the higher energies, then the stimulation will be of the right kind and can be used to vitalize and empower the lower vehicles and their chakras. The personality increases in both potency and spiritual usefulness. The head centers respond more fully to egoic contact and the lower man becomes a true instrument for the soul.

    10. When such beneficial stimulation occurs, the Master (and “Those Who know how”) can lead the stimulated one on to greater illumination.

    11. The suggestion is that we must do our purificatory work on the Path of Probation before we may be safely exposed to the stimulations to be encountered on the Paths of Discipleship and Initiation. Otherwise we are courting trouble and even disaster.

    12. The principle, then, is: purity precedes power.

All these steps have to work out on all the three lower planes, and in the three bodies, and this they do according to the particular ray and sub-ray.  In this fashion is the work of the disciple carried forward, and his testing and training carried out.  Thus is he brought — through right direction of energy and wise manipulation of force currents — to the Portal of Initiation, and he graduates from the Hall of Learning into the Hall of Wisdom, that Hall wherein he gradually becomes "aware" of forces and powers latent in his own Ego and egoic group, wherein the force of the egoic group is his for the using, for he can now be trusted to wield it only for the helping of humanity, and wherein — after the fourth initiation — he becomes a sharer in, and can be trusted with, some part of the energy of the Planetary Logos, and thus be enabled to carry forward the plans of that Logos for evolution.

    1. The Master leading the disciple forward must be knowledgeable concerning the condition of his three lower bodies and understand the dynamics of his ray and subray (and, really, the dynamics of all his rays and subrays — for there are many). The training to be given is most specific and exact occult knowledge is required to bring it to successful fruition.

    2. One cannot approach the Portal of Initiation unless more advanced souls on the inner planes have subjected him to the “right direction of energy and wise manipulation of force currents”. Even though we may not be aware of it, we are beneficently cultivated from the “inner side” by those who understand the occult application of energies and forces.

    3. We learn again that graduation from the Hall of Learning into the Hall of Wisdom takes place at the first initiation — for that is the initiation here discussed.

    4. The Hall of Wisdom however, is ‘populated’ by initiates of many degrees, even initiates of the fourth and fifth degrees, for a fifth degree initiate is called a “Master of the Wisdom”.

    5. The disciple/initiate advances in his understanding and use of energy. In the Hall of Wisdom he becomes “aware” of the forces and powers latent in his own Ego and egoic group: such forces he is now allowed to wield because he can be trusted to wield them on behalf of his fellowmen and under the guidance of his superiors.

    6. Finally, after the fourth degree, some part of the energy of the Planetary Logos becomes his, and he is entrusted to carry forth certain plans which the Planetary Logos seeks to see accomplished.

    7. All of these advances require a correct understanding and manipulation of occult energies and forces. At first (when he is relatively ignorant) these energies are wielded on his behalf; later as he grows in knowledge and power, he, himself, becomes the wielder of these same energies and forces.

    8. Occultism is an exact science; there is nothing mystical or vague about it. The true initiate is becoming a ‘spiritual scientist’ as well as master of the ‘art of living’.

    9. While free will always exists, there is very little in the occult training of an initiate that is left to chance.

It would be well to remember that disciples on the first ray understand discipleship largely in terms of energy, or force, or activity, whilst disciples on the second ray understand it more in terms of consciousness or initiation.  Hence the divergence of expressions in ordinary use, and the lack of comprehension among thinkers.  It might prove useful to express the idea of discipleship in terms of the different rays — meaning by this, discipleship as it manifests on the physical plane in service:

1st Ray   Force                 Energy                 Action               The Occultist.

2nd Ray Consciousness     Expansion           Initiation              The true Psychic.

3rd Ray  Adaptation          Development       Evolution            The Magician.

4th Ray  Vibration             Response            Expression           The Artist.

5th Ray  Mentation            Knowledge         Science               The Scientist.

6th Ray  Devotion             Abstraction          Idealism              The Devotee.

7th Ray  Incantation           Magic                 Ritual                  The Ritualist.

  1. Speaking of energies and forces, Master D.K. offers us an important tabulation, emphasizing the fundamental difference between the first and second ray types (and of their associated ray types).

  2. Those upon the “hard-line” rays understand discipleship largely in terms of energy, or force or activity. Disciples on the “soft-line” (the second, fourth and sixth rays) understand discipleship more in terms of consciousness. Does this fundamental differentiation help us discriminate the type to which we primarily belong?

  3. These differences account for many divergences and instances of lack of comprehension among various types of thinkers.

  4. The tabulation given focuses on the energies and forces wielded by different types of disciples and will repay much contemplation.

  5. The categories seem to move from the more abstract toward the more concrete. This being the case, one wonders if, for the first ray, the category “Energy” should not precede “Force”, for force is a more concrete instance of energy.

  6. Yet it is not entirely possible to arrange the lists in such an orderly manner, and the order of terms for certain of the rays could be debated. Perhaps, this is especially the case in the order of terms for the sixth and seventh rays.

  7. Some of the terms used are quite common and familiar. Others may seem somewhat unusual and may have unsuspected revelatory value.

  8. Each sequence of three terms leads to the final result: the name for the type of disciple who is affected by or wields these various potencies.

  9. If we will memorize the seven types, we will find ourselves much advanced in our understanding of the application of the seven rays in service.

  10. Types on various rays can become the “Occultist”, but the type upon the first ray is most prominently so. The first ray type contacts energy, and wields forces in action. He brings about great changes in the form, ensuring (through force of law) that it con-forms to the Pattern in the Heavens. His executive will enforces this conformity.

  11. The second ray type seeks to be conscious of all things, and cultivates the expansion of his consciousness so that he may include all things. Progressive expansions of consciousness are initiations. Because he has expansively included all things and has, as well, pervaded that which he has included, he feels most sensitively of all the ray types. He becomes the true “sensitive”, the true “Psychic”.

  12. The third ray type is infused with the energy of “Adaptation”, which applied, leads to the development of form-matter in an evolutionary manner — i.e., his intelligence brings about the unfoldment of Divine Purpose in time and space. Interestingly, he is the true “Magician”, a title usually reserved for the seventh ray type. The “Ritualist” on the seventh ray is a more concrete expression of the “Magician” on the third. While the seventh ray type may justifiably be considered the Magician, it is rare indeed for the third ray type to express as a “Ritualist”. The Magician has the intelligent power to manipulate forms according to the evolutionary nature of the Divine Plan.

  13. The fourth ray type is acutely sensitive to the energy of “Vibration”, and cultivates a sensitive responsi­veness to that energy in such a way that great ranges of vibrations can be beautifully and harmoniously expressed. He is the true “Artist” — one who expresses the interplay between contrasting vibrations (colors) in beauty and harmony.

  14. The fifth ray type is possessed by the energy of “Mentation”, by which he pursued and acquires “Knowledge”, leading thus to his effective expression in “Science”. His type is the “Scientist” — once who knows, with certainty, and can apply what he knows in strict conformity with the Divine Plan.

  15. We note the difference between “Adaptation” (third ray) and “Mentation” (fifth ray) — the first of these terms suggesting intelligent action and the second, the application of mind to ascertain and apply specific knowledge. The third ray type may begin manipulating before he knows for certain; the fifth ray type insists on knowing first, but may have less skill in manipulation and adaptation. The third ray type (being on the “Ray of Creative Intelligence”) has more creativity in the manipulation of knowledge. There are overlaps between these two rays and neither one ‘owns’ the provinces of “Adaptation” or “Mentation” exclusively.

  16. In fact, it could be said that all ray types are in every other ray type, but to a lesser extent than the primary energy of the ray itself.

  17. The sixth ray type is associated with the “Devotion”, characteristic of the monad. When that energy is applied, is causes an “Abstraction” from the world of form as the life seeks to rise to its attractive source. The attitude of the one who would rise through abstraction to the source to which it is devoted is called “Idealism”. These terms could be rearranged, so that “Devotion” and “Idealism” changed places. There are a number of overlaps between these two terms. The type of disciple/initiate produced is called the “Devotee”. The Devotee is one who idealizes an object of devotion and ‘rises through abstraction’ toward union with that object.

  18. The final ray type is the seventh and its primary energy as given here is that of “Incantation”. One might thing that “Magic” should precede “Incantation”, which seems more a method than an originating energy. At length, Magic and Incantation (the magical and rhythmic repetition of mantras and words of power), are utilized to good effect in organized “Ritual” upon the physical (or perhaps inner) plane.

  19. We can see “Incantation” as an instrument of the insistent will. It achieves the willed result through rhythmic repetition according to precise knowledge of sound, speech, word and music.  The category “Magic’ however, seems to me inclusive of the method called “Incantation”.

  20. At length the “Ritualist” is produced, one who is expert in the magical and ‘incantational’ application of specific energies, through specific forms, for the achievement of specific purposes.

  21. These thoughts have but scratched the surface for one who wishes to more deeply understand this valuable tabulation. I would recommend much thought and discussion on these arrangements of terms as a solid understanding of this tabulation may prove explanatory of much that is encountered throughout the Tibetan’s books.

Remember carefully that we are here dealing with disciples.  Later on as they progress, the various lines approximate and merge.  All have been at one time magicians, for all have passed upon the third ray.  The problem now is concerned with the mystic and the occultist, and their eventual synthesis.  A careful study of the foregoing will lead to the realisation that the difficulties between thinkers, and between disciples of all groups, consist in their identifying themselves with some form, and in their inability to understand the different points of view of others.  As time elapses, and they are brought into closer relationship with the two Masters with whom they are concerned (their own inner God and their personal Master), the inability to cooperate and to merge their interests in the good of the group will pass away, and community of endeavour, similarity of object, and mutual co-operation will take the place of what is now so much seen, divergence.  We might well ponder on this, for it holds the key to much that is puzzling and, to many, distressing.

    1. D.K. reminds us that this tabulation refers to disciples. It can easily be understood as referring also to initiates, depending upon the level at which the terms are interpreted.

    2. The many differentiations will later approximate, blend and merge. Very high initiates wield all the seven rays and can be considered to include within Themselves the accomplishments of all seven types (though the line on which they evolved may still be the most prominent). Even our Solar Logos has a most prominent ray despite being accomplished (at least from our perspective) on all the other six.

    3. It is interesting to consider that “all have been at one time magicians, for all have passed upon the third ray”. Not all have passed upon the third ray in their soul or in their monad, so DK must be referring to those periods of development in which a personality ray is prominent for one or more lives.  A powerful third ray personality would give the individual the possibility of practicing magic regardless of the soul ray just as a fifth ray personality could produce the artist and the fifth ray personality, the scientist, etc.

    4. The present and immediate problem confronting the modern disciple-in-training is the blending of the mystic and the occultist, namely those with second and first ray emphases. The third ray emphasis has been left behind (though is still influential). The harmonization of the first and second rays is now the issue.

    5. The tabulation is useful in helping us understand the difficulties which various types of people have in understanding each other. (And, by the way, the word “people” may refer even to monadic types and not just to personalities. At least, D.K. uses the term in this way.) Methods of promoting comprehension can be gathered by close study of the terms.

    6. The problem of misunderstanding others always involves identification “with some form”. Different ray types identify with form differently. When they begin to abstract from form as they evolve, greater understanding of each other’s points of view becomes possible.

    7. This tabulation may be used to promote understanding amongst the different ray types, as it conduces to an understanding of the orientation, focus and problem of each type.

    8. A very important statement emerges and on it we should ponder:

      “As time elapses, and they are brought into closer relationship with the two Masters with whom they are concerned (their own inner God and their personal Master),…”

      We have two Masters to which we must give our consecrated attention. The first of these Master is always the soul/Solar Angel. It is no less a Master than our “personal Master”. In fact, the accomplishments of the Solar Angel are necessarily beyond those of any presently human Master. This deserves pondering.

    9. The Tibetan points to a more harmonious future between the ray types once group consciousness and cooperation replace present misunderstandings and divergences. We can see that a knowledge of the ray types and their tendencies is crucial for what might be called the coming ‘Science of Cooperation’ (probably to flourish during the ‘Age of Brotherhood’ which will occur during the third decanate period of the Age of Aquarius, more than fifteen hundred years from now).

    10. Meanwhile, it is important to bring to humanity’s attention the Science of the Seven Rays so that human beings may more wisely adjust themselves to each other’s unavoidable differences. In this case a technical knowledge of occult energies will serve the growing harmonization and unification of the human race.

    11. At the bottom of the mountain or pyramid difference, divergence and diversity are to be seen. As one ascends, divergence and diversity are reduced. At the point of summation, the peak, the tip of the capstone, there is a complete blending and merging — a complete Oneness.