38.Another
important clarification concerning the nature of Accepted Discipleship
is given. When one begins to climb the Mountain of Vision for oneself, and when one begins to really do something
about what one sees, one can become an accepted disciple. Both requirements
are necessary: one must climb oneself and one must apply in service what
one learns during the climb.
39.Because
many in the world are today beginning to do this, it can be inferred that
more and more disciples are stepping upon the path of Accepted Discipleship,
technically understood.
40.A
“World Disciple”, technically understood, is in advance of an accepted
disciple. A world disciple is one for whom the vision has become a determining
fact of consciousness to which he subordinates all his time and energy.
The Divine Plan, for a world disciple, is more important by far than the
personal living of his personal life. Really, a world disciple, is on
the verge of the third initiation or has taken it, and so is thinking
and acting in planetary terms.
41.Lesser
disciples need to have the Plan revealed to them; a world disciple is
beginning to know for himself the nature of the Divine Plan.
42.His
sense of proportion is adjusted and, thus, he has passed through some
important Libran experiences. Not only is his sense of proportion adjusted
but it is “adjusted to the revelation”—not just to the vision.
In other words, the world disciple has experienced revelation (the
third degree) and has thus transcended the form of the vision.
A world disciple (relatively of course) knows what is most important
to the Hierarchy, and, thus (again to a degree) to Sanat Kumara and Shamballa.
He has intuitive understanding of the deeper purposes moving the planet
towards its destiny, and he is intent on cooperating fully with those
purposes.
43.His
vision (now enriched by true revelation) is no longer, strictly speaking,
his own vision, per se. It is the vision of his Ashram and
Master (whether or not he knows this consciously), and he is determined
to bring this vision into factual existence.
44.DK
adds the words, “in collaboration with his group”, because the world disciple
is not an isolated figure but, having advanced far into soul consciousness,
is working (consciously in most cases) with a hierarchically related group.
45.The
world disciple knows “he travels not alone”, just as every member
of the Spiritual Hierarchy knows this fact. His thoughts and actions are
respectful of the larger group external with which he collaborates, and
of the subjective group or groups to which he is responsible and in relation
to which he is considered, occultly, a co-worker.
46.It
is hoped that those who study Master DK’s words in this regard are at
least “pledged disciples” or intent on firmly making their pledge. Then
they can move understandingly towards the stage of Accepted Discipleship,
technically considered. When they have succeeded in functioning in this
stage, certainly for more than one life, and probably for several, they
will in a position (because of greatly enhanced, selfless service) to
be considered world disciples; their work will declare them as
such. They will not and cannot declare themselves!
It is, therefore,
a gradually unfolding process up to a certain stage. After that stage
has been reached, it is no longer the vision which is the dominant factor
but the field of experience, of service and of achievement. Ponder on
this. Some day you will understand. There is both an unconscious deflection
towards the vision and a conscious orientation towards it. There is one
aspect of the vision which is oft forgotten by many disciples. That is
the necessity—inherent in the right appreciation of the vision itself—for
each who records it to become "bestowers of the vision." The
moment that that takes place, the whole situation changes. Through the
thoughts of all beginners runs the note of striving after the vision,
of searching for it, of ability or inability to contact it and, frequently,
[page 689] the distortion of the vision by defining it in terms of already
imparted truths. The attitude of the neophyte is, therefore, based upon
the need for vision, upon individual, personal need. But (upon the path
of Accepted Discipleship) the disciple must get away from this because
it is the path of spontaneous unconscious self-forgetfulness. The vision,
once seen, becomes so important, that how you feel about it and your adherence
to it seemingly fades out. You become absorbed in the vision and this
absorption takes place upon the physical plane. Both mind and brain are
preoccupied with what the soul knows and that is ever vision for the personality.
47.DK
notes the gradual unfoldment in the process of developing and serving
the vision.
48.An
occult hint is given, presumably about the stage of either accepted discipleship,
and even more related to world discipleship. As these stages are achieved,
the vision, per se, is no longer the dominant factor; instead it
is “the field of experience, of service and achievement” which becomes
of dominating importance.
49.Vision,
we remember, is symbolic of revelation. It leads and guides towards revelation.
But comes the day when things are seen as they are, and then something
must be done. One sees; one no longer simply longs to
see. This seeing of the facts demands intelligent serviceable action.
Experience has replaced the visionary anticipation of experience. The
symbol has given way to the fact—as revelation reveals that
fact.
50.DK
speaks interestingly of “an unconscious deflection towards the vision
and a conscious orientation towards it”. The part of us that, deeply recessed
in the psyche, ‘remembers’ the vision as seen from the higher planes,
deflects the disciple towards the vision even though the disciple may
not consciously notice this deflection. A force within us impels us towards
our destiny. At the same time the Master’s words and descending soul light
(present factors) correlate with our inner, unconscious ‘memory’
of that which (now, from higher planes or long ago) we ‘unconsciously
see’ or have seen. There is a definite conscious aspect to the
vision and towards it the disciple consciously orients himself.
Thus, both consciously and unconsciously we move towards the vision.
51.The
Tibetan now speaks from the perspective of service, revealing as aspect
of the vision which He says is oft forgotten: if one rightly apprehends
the vision, one is inwardly compelled to be become a “bestower of the
vision”. One may “see for oneself” (by climbing the Mount of Vision) but
one does not ‘see for the sake of oneself alone’ (if the meaning of these
words can be understood). Just as joy shared is joy doubled, so a vision
shared is a vision, the power of which is much enhanced.
52.To
share a vision is of course not the same as compelling others to accept
one’s limited perspective—and all human perspectives are limited The registered
vision is offered to others within the energy of reason, and they are
left to do with it what they will.
53.The
surest way of expanding the vision or improving its quality and scope
is to bestow it. We are dealing with the phenomenon of the “overflowing
cup”. That which is offered is replenished in ever greater quality (and
quantity). Such is the Law.
54.Beginners
are almost obsessed with the thought of achieving the vision, and suffer
much over their perceived inability to contact it. DK brings forward an
important point: that the vision is frequently distorted because it is
interpreted in terms of already imparted truths. If a vision is real it
is, in a way, new. We see what happened when Saul took the “new”
truths bestowed by the Christ and attempted to adapt them to established
Jewish and Greek thought. Distortions naturally appeared and for these
distortions humanity in the Western world has been paying for many centuries.
Even advanced initiates learn the hard way and create karma they must
in later incarnations address.
55.The
intuition conveys the new. New wine poured in old bottles suffers
degradation.
56.The
neophyte, in short, experiences a personal need for the vision and becomes
almost desperate about achieving it. This is a much different attitude
to that of the accepted disciple who is really beginning to see for
himself and who treats the vision as a perspective of great use in
the manifesting of the Divine Plan.
57.The
strictly personal (and, therefore, selfish) approach to the vision must
not be perpetuated. On the Path of Accepted Discipleship it must be dropped.
58.Then
DK offers another of His excellent (and terse) definitions: The Path of
Accepted Discipleship is the “path of spontaneous unconscious self-forgetfulness”.
We may question ourselves according to this criterion when we wonder whether
we may or may not be treading this Path.
59.DK
changes “person”. He begins to address us as “you”, and so the advice
turns very direct. Once the vision is truly seen, how we feel about it,
or about our adherence to it, fades out. The vision itself becomes
the main thing and the little “we” is no longer the important factor of
consideration it long had been. In short, we take our eyes off the little
self; the vision, and the Plan it is intended to reveal, take the place-in-consciousness
once occupied by concern over the little self.
60.We
are to be absorbed in the vision—on the physical plane.
Not only is the mind involved but the brain as well. When the Tibetan
speaks of involving the brain in any process, it means that the process
has been brought down to the physical plane.
61.Another
important definition emerges out of the last sentence in this paragraph:
“Both mind and brain are preoccupied with what the soul knows and that
is ever vision for the personality.” So then, “what the soul knows” is
the vision, as far as the personality is concerned. And what the soul
knows and what the Master knows are, for all intents and purposes,
the same.
62.This
kind of knowing (not only in the mind but in the brain) is not easy of
achievement. To achieve this knowing is the purpose of occult meditation,
and of the service process stimulated by occult meditation.
63.We
are (here and now) to know what the soul knows. If we do, then a real
vision has entered our consciousness, and will build surely to revelation,
which will transcend symbolic presentation.
I referred
above to the existence of disciples and of world disciples. A world disciple
is a man or woman who has made real progress in the adjustment between
the particular and the universal, between the specific and the general
and between his own sphere of environal conditions and the outer world
of needy souls. The problem with which such disciples are occupied is
not the adjustment of relations between the inner spiritual man, the soul
and its instrument, the personal lower self. Their major interest is how
to fulfil the immediate personality obligation and, at the same time,
produce an effect upon the environing world of men because of a strong
inner compulsion and the need they feel to shoulder the service and the
responsibility of their Master and His group. These men and women are
always accepted disciples in the academic sense of the term and are able
to render themselves receptive to spiritual impression; they do this,
if they choose, at will. They are integrated people from the personality
angle and susceptible at all times to soul contact. They are not yet perfect,
for they are not yet Masters; the fourth initiation still lies ahead for
them but their own imperfections are not their major point of soul attack
or their major preoccupation; world need and world demand for spiritual
and psychic aid rank paramount in their consciousness. They are clear-visioned
as to people but they are basically non-critical; the recognition of imperfection
is automatic with them but in no way negates loving understanding and
readiness to assist on any level where the need appears to be of importance.
64.Master
DK continues to clarify the nature world disciples and the differences
between such disciples and disciples of lesser rank.
65.A
world disciple has (consciously or unconsciously) built the first stages
of the antahkarana and has thus penetrated into the realm of the spiritual
triad. Therefore, the world disciple understands the “universal” view
conveyed by the triad and the particular view of the personality. Because
such a disciple works with cognizance of both triads—personal and
impersonal, he can see in both general and specific terms. There is an
ability to contain, simultaneously, both macrocosm (within limits) and
microcosm; his own particular sphere of relations is always considered
in relation to the larger environing sphere of humanity and to humanity’s
need.
66.These
definitions of a world disciple are very important. If we want
to strive towards a higher level of achievement, we must know the meaning
of that towards which we strive.
67.World
disciples are Plan-cognizant and Plan-driven. Their microcosmic adjustments
are well under way. Spiritually, they can take care of themselves and
are not preoccupied with the adjustment between soul and personality.
68.They
have entered a larger sphere of understanding and responsibility. If they
are trained occultly (and the Hierarchy intends to train many more world
disciples so that they can become more occultly conscious), they know
they are responsible to an Ashram and to its Master. They feel an overpowering
need to fulfill that responsibility.
69.One
must be at least an accepted disciple, in the academic sense, to become
a world disciple. DK tells us that they are integrated personalities;
a truly integrated personality (understood occultly) is an initiate of
the third degree. They are always susceptible to soul impression at
will; this is important. They are not struggling to make contact with
the soul and to live the life of the soul. Rather, they are already doing
so, and are seeking to understand how their expression of soul energy
in the world may be ever-more useful to the manifestation of the Divine
Plan.
70.DK
points out that world disciples are not yet perfect. This is an important
statement, if we are to maintain the right sense of proportion. Ahead
of them still lie the fifth and even the fourth initiation. The implication,
again, is that the third initiation has probably been achieved, for He
did not say that that particular initiation lay before them.
71.Despite
their imperfections, those imperfections are “not their major point of
soul attack”. This little phrase suggests that they are functioning
as souls, and choose not to become preoccupied with problems within
their microcosmic lower nature. Such problems are noted and given necessary
but not excessive attention.
72.Rather,
as conscious souls, they attack world problems. They become preoccupied
with world demand “for spiritual and psychic aid”. These two kinds of
aid can be distinguished, though the kind of psychic aid offered by world
disciples is always infused with spiritual understanding.
73.When
DK tells us that world disciples are “clear visioned people”, He is again
suggesting the attainment of the third degree, for at that initiation,
the “eye” is clarified. Venus (ruling, in one sense, vision) becomes
a planet of great importance, and comes into prominence on the mountain
top of initiation. Venus is the hierarchical ruler of Capricorn, the sign
most associated with the third initiation.
74.We
see that the world disciple is mastering the techniques of harmlessness,
because, though endowed with the ability to readily see imperfections
in his fellow human beings, he is not critical of those imperfections,
but treats those possessing them with loving understanding. He is always
ready to help, and, having passed through much pain on his long ascent,
knows that criticism is far from the same as real assistance.
75.The
world disciple is a junior member of Hierarchy and, in many cases, a conscious
member of the Ashram.
76.It
is clear that Master DK hoped that more of His accepted disciples could
become “world disciples”, technically understood, and was seeking to enlarge
their understanding of the disciplic stage potentially ahead.
[page 690]
World disciples think in terms of groups with a steadily developing measure
of inclusiveness. Their own group, their own circle of co-workers and
their own field of service are seen by them in right proportion because
they are not divorced from the environing All. They are active focal points
for the Forces of Light in the three worlds of human endeavour and are
to be found in every field and school of thought.
77.Because
world disciples are significantly soul conscious, they think in terms
of groups—for the soul, itself, is group conscious. All higher perspectives
in consciousness are really examples of group conscious. At one point,
group consciousness gives way to “universal consciousness”, in all its
expanding varieties. Universal consciousness is still, however, group
consciousness. The groups considered simply become ever larger until the
‘universal group’ is reached.
78.There is such
a thing as ‘group egoism’. One may, indeed, learn to think in terms of
a group, and so may all group members within such a group, but the group
members may fail to relate correctly to other groups and to the “environing
All”, as DK terms the larger context.
79.World
disciples have transcended this limitation; they know how to relate their
various groups to That which includes these groups.
80.The
Forces of Light comprise both the Spiritual Hierarchy of our planet and
also Shamballa. These Forces can (to a greater or lesser extent) work
though world disciples who are active in ever phase of human endeavor
(certainly not just the “religious” sphere) and in every school of thought.
81.It
is obvious that DK wants us to be able to look across the great collection
of those who serve humanity and to find world disciples in all of them—not
alone in fields of service which may be familiar to us.
82.We
can see that there is much that is Aquarian about the world disciple The
sign Aquarius is active at both the third and fourth initiations and,
so, this is not surprising. Aquarius confers both the group perspective
and, later, the more universal perspective. This inclusive consciousness
is characteristic of the world disciple.
I am not going
to define for you active discipleship as ordinarily understood. Every
esoteric student knows its significance, its implications and its responsibilities.
I seek to develop in you that sense of world need and that capable usefulness
which will make each of you who read and understand my words a disciple
in truth and in deed. The primary task of the Masters is to develop in
Their disciples a world sense which will enable them to see the immediate
situation against the background of the past, illumined by the light of
knowledge of the Plan which always concerns the future—except for those
rare spirits who think ever in terms of the whole. The blueprints for
the immediate plan are in the hands of the world disciples; the working
out of these plans under the inspiration and help of the world disciples
is in the hands of all accepted disciples everywhere. Neither world disciples
or accepted disciples are mystical visionaries or vague idealists but
men and women who are intelligently and practically seeking to make the
ideal plan a factual experiment and success on earth. Such is the task
in which all of you have the opportunity to help. Your ability to become
world disciples eventually is dependent upon your capacity to decentralise
yourselves and to forget your personalities. This forgetting involves
not only your own personalities but also the personalities of your fellow
disciples and co-workers and of all you meet. It means, also, that in
the future you go forward into a greater measure of service, impelled
thereto by the fire of love in your hearts for your fellowmen.
83.DK has, in
His various books (starting from Initiation: Human and Solar),
given much on “active discipleship, as ordinarily understood”. He seeks
now to expand the consideration and to present His disciples with a vivid
picture of world need, so that those disciples may develop in themselves
“that capable usefulness” which will make of them “disciples in truth
and in deed”. He is obviously attempting to “lift the standard”.
84.Many
of the disciples He was addressing in these group instructions had been
with him for ten or fifteen years (consciously, in this incarnation).
He now was expecting of them greater world consciousness, greater selflessness
and a more inclusive vision.
85.DK
tells us of the primary task of Masters vis-à-vis Their chelas: it is
the development in them of a “world sense” which reveals their past in
relation to the future (which means, in relation to the Plan, for the
Plan ever of the future). He does not expect that His chelas
will yet be capable of thinking in terms of the whole.
86.The
Master specifies the spheres of responsibility of world disciples and
accepted disciples. World disciples hold in their hands the blue prints
of a certain phase of the Plan for which they are responsible; accepted
disciples (working under the inspiration of world disciples) are to help
them implement a phase of that Plan.
87.Alice
Bailey was surely a world disciple, and there were a number of accepted
disciples gathered around her to help her implement the educative phase
of the Plan for which she was responsible.
88.The
same might be said of FCD (Dr. Roberto Assagioli), who was given the task
of gathering the co-workers (not easy at first) who would help him implement
his ideas for human salvage of a psychological kind. Apparently, this
gathering eventually came to some fruition, and his plans for the psychological
regeneration of humanity were concretely manifested through the growth
of the world-movement in psychology known as Psychosynthesis.
89.DK
distinguishes world disciples and even accepted disciples from “mystical
visionaries”, known so oft for their impracticality. World disciples and
accepted disciples are part of the Externalization of the Hierarchy and
are much engaged with the Laws of Manifestation.
90.The
envisioned ideals of world and accepted disciples are to become “factual
experiments” successfully manifested in the lower three worlds. The Divine
Plan must happen.
91.DK
holds before His chelas the opportunity to become world disciples—the
more rapidly so, the sooner they decentralize themselves and forget their
personalities. He then expands the theme somewhat by insisting that not
only must we forget our own personalities in the process of manifesting
the Plan, but we must not become preoccupied with the personalities of
others—our co-workers, for instance.
92.We
can and will do this when our orientation is towards greater service,
impelled thereto by the fire of love in our hearts for our fellowmen.
93.Simplistically,
He is saying: ‘to become world disciples, love more, serve
more’. It is obvious that the sense of criticism will prevent us from
achieving this degree of discipleship. Really any marked deviations from
the code of harmlessness will prevent the achievement.
One factor
that should be touched upon here is that frequently disciples handicap
themselves because, not having learnt to forget their personalities, they
have an attitude of deep concern over demonstrated past failures and a
consciousness of very real inadequacy. They become over preoccupied [page
691] with the personnel of the group and not with the group soul. You,
as disciples, are too preoccupied with the inter-personality relationship
and are not sufficiently focussed upon the group-soul and upon the Master,
the centre and the focal point of energy of the group. If you would reject
all criticism, if you cultivate the joy of relationship and seek ever
to participate together in whatever spiritual blessing may be outpoured
for the helping of the world, if you seek to contact the Master as a group,
if you are in a position to know your group, and if you tune out all anxiety
as to success or non-success in the apportioned service, you would greatly
aid in the task with which the Master of any group is confronted. The
needed fusion can always take place among disciples when they meet on
the level of the soul and when the service to be rendered is the dominant
factor and not so much the how of rendering it; for this each disciple
is independently responsible.
94.DK
speaks of a prevalent handicap amongst disciples: they simply have not
learned to forget their personalities, and are preoccupied with their
perceived failures (real or unreal). They, thus, feel themselves to be
inadequate, and their sense of inadequacy depresses their consciousness.
95.As
well, many disciples are preoccupied with the failures of their co-disciples.
They focus on their co-workers form the personality angle and not from
the perspective of the group soul.
96.In
short, too many disciples are preoccupied with persons and not
with souls.
97.DK
really insists on the value of preoccupation with the group-soul, and
also with the Master (considered as the focal point of energy of the group).
He is asking us to “lift our sites”.
98.Then
follows a list of most practical requirements for those who on their way
to world discipleship. Such factors as non-criticism, joy in relationship,
grateful recognition of blessings out-poured, group-contact with
the Master, group recognition and the tuning out of all anxiety about
success or non-success—all these would greatly help the Master help the
disciples and, as well, the discipleship group.
99.We
can review these requirements for ourselves and try to fulfill them. They
are very reasonable, and we can understand why their non-fulfillment complicates
the way of the group and reduces contact with the Master and His Ashram.
100.The
final advice: meet on the level of soul and keep the service to be rendered
in the forefront of consciousness. How the service is rendered
is said to be an individual matter for which “each disciple is independently
responsible”.
101.All
this advice is so good, and, yet, so often forgotten. Something within
us recognizes its validity immediately, and then, strangely, forgets
after a longer or shorter time. The fire is lit and the fire goes out.
At length however, the fire, once lit, continues to burn, and then steady
progress in the application of Ashramic attitudes supervenes.
The Master
does not train a group of men and women to be good and obedient disciples,
carrying out His wishes and working out His purposes. He is training them
eventually to take initiation and become Masters themselves and He never
loses sight of this objective. You, as disciples, have, therefore, to
learn to handle force and to draw energies into the destined area of service
and this is a fact you must constantly have in mind. Disciples are chosen
by the Master because, in spite of any or all personality limitations,
they respond in their individual measure to the immediate vision of the
united Hierarchy and to the methods which They propose to employ in materialising
this vision. The hierarchical vision (as far as you can understand it)
is the response of the Masters to the higher impression to which They
are subjected and to which They accord Their assent according to ray and
not according to point of development. The Master recognises those who
recognise the Plan and are trying (with full or with qualified dedication)
to help bring it about. He then stimulates them as a group, because they
have identity of vision and dedication; this enables them, under that
stimulation and inspiration, to become more effective in the chosen (self-chosen)
line of service.
102.We
return to the matter of occult obedience. DK seeks to dispel an almost
childish attitude—namely that the Master is training men and women “to
be good and obedient disciples”—like “good little boys and girls”. Of
course, He want them to help Him carry out His Plan-inspired purposes,
but they must do so for the right reasons—i.e., because they share
His vision, and not simply because they acquiesce thinking, “He is the
Master and, therefore, I must obey.”
103.The
Master is not thinking primarily of a chela’s obedience to Him, but of
the chela’s destiny—to take initiation and, eventually, to become a Master
himself. DK tells us that a Master never loses sight of this objective
when training His chelas.
104.It
is no small matter to take initiation and the training is arduous. To
become a Master is far more demanding still. Only disciples who are truly
and powerfully motivated can achieve these goals. “Good little boys and
girls” will not do!
105.One
of the disciple’s main tasks is to learn how to handle force and to apply
that force in the correct arena of service. The Science of Occultism is
the science of energy-recognition and of energy-manipulation. This science
cannot be expressed in moral terms alone (but, of course, morality has
its own occult energetics).
106.We
can see that Master DK wants His chelas to “grow up” and consider the
Path of Occultism more factually, and in terms of the impersonal
world of energy and force.
107.Many
of Master DK’s disciples had considerable personal limitations. DK was
certainly cognizant of these limitations when He chose these disciples
to participate in His experiments. Their limitations, however, were not
final deterrents, because they had the capacity to respond to the “immediate
vision of the united Hierarchy” (however relatively limited that capacity
might be). It was something about the unfoldment of their soul nature
which made them fit to be chosen. They were seen as potential cooperators
in the materializing of hierarchical objectives. Their limitations were
liabilities which the Master would point out and which, they, under His
advice, were to deal with in a responsible manner as rapidly as possible.
108.We
should search our souls to see why we might think ourselves qualified
to participate in this hierarchical work both now and later. Personality
limitations aside, do we have the necessary vision of hierarchical intent
and are we suited to cooperate with Their methods of materializing Their
Vision of the Plan?
109.If
the “hierarchical vision” is somewhat alive in us, we can be used. That
vision, we are told, is the Master’s response to a still higher Vision
conferred, we may assume, from Shamballa. All Masters respond, in degree,
to this still greater Vision, not so much according to Their level of
unfoldment, but according to Their ray.
110.We
have to know our ray and, thus, find our inner group—the inner group or
Ashram with whom we may fittingly and efficiently cooperate.
111.Then
comes another of the great sentences which can be used as a ‘mantram of
remembrance’:
“The Master recognises those who recognise the Plan and are trying (with
full or with qualified dedication) to help bring it about.”
The idea of being recognized by a Master (most often for one’s personal
qualities and one’s aspiration) is still far too prevalent. In the matter
of recognizing a disciple, the Master looks for a disciple’s real usefulness,
upon which He can depend when a disciple both recognizes the Plan and
is earnestly trying to do something about that recognition.
112.Therefore,
our approach to ashramic cooperation will be greatly facilitated when
we come to understand the Divine Plan with greater depth, and when we
begin to play our part in actually manifesting the portion of the Plan
for which we take responsibility.
113.We
remember, however, that the Master is not so much looking for individuals,
per se, but for those individuals who can be welded into groups responsive
to His impression and consequent guidance.
114.Those
with “identity of vision and dedication” can be stimulated and inspired
to work together along the lines of their “self-chosen” service. We remember
that Master DK was not going to tell his groups of disciples exactly what
to do in every particular. He was expecting that, together, they would
take responsibility for certain phases of His work and, together, devise
modes of effective work upon the physical plane.
115.When
we think of ‘recognition by the Master’, we must always think in terms
of group recognition. We are entering a group Age, and only
those who are sensitive to the group idea and willing to work in group
formation will receive (together) the kind of stimulation of which Master
DK speaks.
116.Many
of our old ideas are now up for adjustment. Many of the methods we have
customarily used to judge ourselves (and others) are now to be modified
according to our understanding of the newer methods of training now in
use by the members of the Spiritual Hierarchy.
I would have
you, therefore, ponder carefully upon the following recognitions:
[page 692]
1. The recognition
of the vision.
2. The recognition
of the Plan, for vision and Plan are not the same.
3. The recognition
which the Master accords to a group of dedicated aspirants when He accepts
them as His disciples.
4. Your recognition
of the Master's ideas as goals to future endeavour.
5. Your recognition
of each other as souls and servers.
117.Master
DK is trying to train us in recognition. Such recognition will facilitate
the illumination of our consciousness and, hence, our usefulness.
118.Of
the vision, much has been said. It is important that we recognize that
the vision and the Plan are not the same. The Plan is the ‘Plan
of Love’ and those who love enough will recognize the Plan. Meanwhile,
their vision they have acquired is a temporary expedient to lead
them closer to an intuitive and loving recognition of the Plan.
119.The
third recognition is related to the stage of Accepted Discipleship. We
are here dealing not just with the recognition of the single disciple,
but with a form of group recognition, which includes the
individual recognitions.
120.Master
DK recognized the entire personnel of the New Seed Group in 1940
and, in so doing, conferred upon all of them, individually, the status
of “accepted disciple”. He did not go picking and choosing among them
saying, “You are accepted and you are not.”
121.The
fourth recognition proves that we can appreciate the Master’s intentions
and problems. As potential members of an Ashram, our purpose is to understand
what the Master seeks to see accomplished. According to the clarity of
that recognition, so will be our usefulness to the Ashram.
122.Point
five involves our recognition of each other—not as personalities but as
“souls and servers”. This, very simply, requires that we see each other
in the right way. Already we have learned that the members of Master DK’s
groups were too preoccupied with themselves, personally, and with each
other, also personally. This type of preoccupation would prevent the achievement
of recognition five.
When these
recognitions are properly understood, there will then be eventual recognition,
by the Hierarchy, of a group of disciples who can be used as a channel
through which spiritual energy, light and love can be poured into a needy
and agonising world. The group will then be endowed with power to serve
but it will not be power given to it by the Master. It will be a potency
which it has engendered itself. This power which disciples wield comes
as a response to a life rightly lived and love fully given. There is a
great law which can be embodied in the words "to those who give all,
all is given." This is true of the individual disciple and of a Master's
group. Most aspirants to discipleship today do not know or realise this
law; they do not give freely and fully either to the work of the Hierarchy
or to those who need. Until they do, they limit their effectiveness and
shut the door on supply, not only for themselves but for the group with
which they are affiliated in service. Herein lies responsibility. The
clue to supply is personality harmlessness and the dedication of all individual
resources to the service of the Great Ones, without restraint and spontaneously.
When you, as a disciple, try to live harmlessly—in thought and word and
deed—and when nothing is held back materially, emotionally or from the
angle of time, when physical strength is so given and the gift of all
resources is accompanied with happiness, then the disciple will have all
that is needed to carry on his work and the same is true of all working
groups of servers. Such is the law. Perfection is not yet possible, it
is needless for me to say, but greater effort on your part to give and
serve is possible.
123.The
five recognitions open the door to recognition by the Hierarchy of a group
of disciples who can be used as a channel for that which Hierarchy can
bestow, and wants to bestow—spiritual energy, love and light. Master
DK is building groups—for the future, and over them He will preside, again
in the future, and perhaps the not-too-distant future. Such groups will
be fit to work in a practical manner with the Fourteen Rules for Disciples
and Initiates found in The Rays and the Initiations.
124.It
is not that the Master confers upon such groups the power to serve. This
the group itself engenders from within itself. That power arises when
the group can live rightly and when it offers love fully. The task of
the Master is to stimulate and empower that which has been rightly
engendered. There is much the Master can add to a group which (because
of its own decisions and determinations) is proceeding along right lines.
125.This
section of DINA I is filled with memorable statements. Among these is
the following, expressing as it does a great Law: “To those who give all,
all is given.” All of us are enjoined to ponder this most simple statement
of occult fact. When we are just about to become initiates of the fourth
degree, we must make this law factual in our lives, by, in fact,
giving all.
126.The
law applies to individuals and to groups. We learn the Master’s assessment:
it is not much observed. Because aspirants and disciples do not give,
freely and fully, both to the Ashram and for the helping of humanity,
they limit their effectiveness. The riches of the universe are ready to
pour into the wise hands of individuals and groups who give all. If, however,
the giving is stingy or only partial, the door is shut on the sources
of supply. It takes a long time before disciples come to realize this.
Great trust is required to prove to oneself the validity of this law.
A length there is no other choice. Having lost much (of time and opportunity)
by not giving fully, the disciple finally decides to give ever
more fully until all he has is given in the cause. As he proceeds (in
confirmation of the law), all he may need to carry forward the work, will
pour in.
127.DK
has told us of a law. Now we know about it. Because we know about
it, we are responsible for acting according to it. Thus He says, “Herein
lies responsibility.”
128.Our
education proceeds: “The clue to supply is personality harmlessness and
the dedication of all individual resources to the service of the Great
Ones, without restraint and spontaneously.” All spiritual workers naturally
want to work effectively and to have enough resources (money, assistance,
etc.) to do so. Now the clue to supply is being clearly delineated.
129.The
requirements are easy to understand, so it seems, but difficult to carry
out. A really thorough pondering on the nature of harmlessness is required
of us at the outset; harmlessness is not what it often seems. Such pondering
must be followed by an ability to assess our resources and to give
them all, in the right way, of course—not holding anything back and
giving spontaneously (without the long delay caused by personal
conflicts over whether to give or not to give).
130.Again
the Master addresses us directly as “you”. We are to try to live
harmlessly in thought, word and deed, holding back nothing from the angle
of thought, emotion, physical energy or time (and we are to release all
this happily). It is not expected that the achievement of true
harmlessness will be an immediate accomplishment, but the effort must
be there. As well, we are to assess all the many things that can rightfully
be given (from all dimensions of our being), and then, rightly, to give.
One cannot give in such a way as to take that which may
not be rightfully taken; therefore, karmic obligations must be understood
and respected. Another way to say this is that “one cannot rob Peter to
pay Paul”.
131.The
ideal is here enunciated, and it is a beautiful idea. We should return
to this section over and again, since conformity to its requirements will
guide us to spiritual success.
The time will,
therefore, surely come when you will, as individuals and as part of a
Master's group, subordinate your [page 693] personal lives to the need
of humanity and to the intention of the Master. You will be and not struggle
so hard to be; you will give and not fight constantly the tendency not
to give; you will forget your physical bodies and not give so much attention
to them (and the result will be better health); you will think and not
live so deeply in the world of feeling; you will sanely and wisely and
as a normal procedure put the work of the Master and of service first.
132.DK
envisions a future of greater freedom for His chelas. That freedom is
based upon the subordination of their “personal lives to the need of humanity
and to the intention of the Master.”
133.We
are studying the universe as a great Hierarchy, and our personal/individual
lives must be organized in a hierarchical manner. The personality and
all its concerns must be subordinated to the soul and its
wider life, love and wisdom.
134.In
the future, we as disciples will learn to be; we will give freely;
we will drop our preoccupation with our physical natures and our health
will improve; we will think rather than being immersed so much in feeling;
we will, finally, put the work of the Master and of service first,
and we will do so not as an enforced discipline, but as the wise and normal
procedure of our daily living.
135.It
is useful to know that which will eventuate—however long it may take.
Such knowledge inspires us to get on with the task and achieve sooner
rather than later.
136.The
principles are all so clear, but the resistance is strong; it has been
so long in the making. We can see why Master DK regards us as under the
sway of inertia.
What is that
work? To provide a working intelligent and consecrated group of servers
through whom hierarchical plans can be carried forward and to demonstrate,
upon the physical plane, a focal point of spiritual energy. This can then
be employed by the Hierarchy to help humanity everywhere, particularly
in this time of crisis. The plans of the Hierarchy, as they embody the
will of Shamballa, can be and are carried out; the process, however, is
either a conscious one or an unconscious mass response to impression.
Among the disciples of the world, the response and subsequent activity
is a conscious one and leads to intelligent undertakings.
137.We
are in a section in which the Master is summarizing certain essential
points.
138.What
really is the Master’s work? He is looking for groups through whom hierarchical
energy and plans can be expressed. He is looking for focal points of spiritual
energy.
139.The
Hierarchy is seeking ‘group vehicles’ through whom They can work, pouring
Their energy forth for a needy world.
140.Master
DK is looking for conscious cooperators who can work in group
formation. The Plans of Shamballa through Hierarchy will, indeed,
materialize, but will this materialization be sooner or later; will it
be with the aid of the conscious cooperation of those who should be willing
to cooperate, or will it be through the slower method of mass impression?
One way or the other, the Will of God will be done. Hierarchy naturally
seeks for it to be done as rapidly, harmoniously and beautifully as possible,
with the minimum of unnecessary pain.
141.Disciples
in the world are obliged to respond consciously to Shamballic Will (to
the extent they can) and to hierarchical plans as they reflect that greater
Will.
142.A
great experiment is underway, and disciples are being welded into the
ranks of Hierarchy somewhat ahead of schedule. The Masters are trying
to work directly with disciples—not only through Their initiates.
The opportunity is intense. Can we rise to the occasion?
The task of
the Master is to evoke from His disciples such a depth of consecrated
love and such a realisation of today's opportunity that the personality
aspects of their lives will fade out in their consciousness and their
main preoccupation will be: What must be my service at this time? What
are the non-essential things in my life to which I should pay no attention?
What is the task to be done? Who are the people I can help? Which aspects
of the Master's work should I endeavour to give the most help at this
time? These questions must all meet with a balanced, intelligent and non-fanatical
response and answer.
143. It
is impossible to misunderstand the import of this final paragraph. Required
of us are a deep and consecrated love and a realization of today’s unparalleled
opportunities.
144.If
we love enough and if we vividly realize the uniqueness of the presented
opportunity, we will submerge our personality lives in the need
of the hour—humanity’s need and the need of our planet.
145.The
five questions given are clear enough, and we should not evade the opportunity
of answer them. I would recommend that each of us stops now, and
addresses each of the questions. The matter can be handled in five minutes,
at least for the first superficial pass. Much pondering of each question
will be needed to achieve greater depth.
146.DK
cautions us: our response is to be “balanced, intelligent and non-fanatical”.
We are to demonstrate the intelligent, loving realism of a true disciple.
147.These
same five questions can be discussed in a group context. To do so will
promote the kind of group consciousness Master DK is seeking to see us
develop.
148.Let
us do all we can to fulfill the evident requirements. “Herein lies responsibility.”
With
Love and Many Blessings to All,
Michael
with the cooperation of all Co-workers