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Etheric weakness also exists and I suggest to you that in your meditation work you imagine to yourself the pouring in of divine energy (which is a creative function, my brother) and that you send it on a mission to the etheric counterpart of the spleen. Find out from a diagram where the spleen is located; visualise not the physiological organ but the etheric area surrounding it and picture it as bathed in pure golden prana. This should prove an exercise of value to you. Long experience in meditation should enable you to do this with facility....

Be the sannyasin for the remainder of your life and in detachment seek to serve the Plan. Ponder on this last sentence, because for you it holds the secret of release.

June 1933


I have for you today a word of cheer. Part of your life trouble has been that not only have the physical and the etheric bodies been too loosely combined, tending, therefore, to a devitalised condition; the integration between your mental body and your emotional or astral body has also been very poor. Lately, you have changed that condition and your mind and your astral body are now integrated. Reflect on what this means, my brother. It means that no longer will your astral body (which walks in the veil of illusion) be the dominant and deciding factor in your experience—as has hitherto been the case—but that your mind nature will come increasingly into control and become the transmitter of illumination as you hold steadily upon your way. You have to make the realisation of an hour, the habit of a lifetime. As you know, nothing matters but the soul. Nothing counts in the long run but service. Take your mind away from all your personality problems and the problems of those with whom you have chosen to walk, in this [506] incarnation, the path of life. Trust their souls. Make and keep contact with them, via their souls, refusing to be glamoured by their personalities. Note, as the months slip by, what will happen as you hold this attitude of soul attentiveness.

Know you not that as you add your soul force to theirs (ignoring the form aspect) that you can galvanise those souls into increased spiritual activity? But, my brother, as you note these happenings, be not tempted to aid. Leave the personalities to their own wise, pure and loving souls. Rest back in the simplicity of this thought and for the next few months cease from wrestling and be content with the path that your soul has chosen you should follow.

Refrain from breathing exercises for they ever give you discomfort, and a haunting sense of failure. Each morning for five or ten minutes work with the art of visualisation—a creative art. Visualise to yourself a garden in disorder that you are restoring to order and beauty. Rearrange that garden and fill it with flowers, with the song of birds and with what you have visioned to yourself as the garden of your dreams. See two things happen: there must be restoration of the garden and its growth in beauty. Let your imagination guide you day by day into the steady work of restoration, remembering the goal of this exercise is to focus your attention in the region of the ajna centre, of the pituitary body. There learn the power to organise. When your problems descend upon you, when you are swept by an ancient habit of thought that you know to be wrong but which has as yet a rhythmic power over you, then retire into your garden and work there for a short while. In time, make your retreat into the secret garden an instantaneous reaction when distressed and stay not there for a long time. It will aid you to break the power of ancient thoughtforms.

You ask: What is my gift to the group? I answer: The gift of a pure and unselfish spirit and a rare capacity to give. No greater gift can be yours—the driving urge to give selflessly with no motive but that of a pure and loving spirit. For you, I have these words which are your own to use:

"Let the pure light of reason and understanding dispel the fogs in which I long have walked. Let the mists disappear [507] and let the clouds of care disperse within the radiant light of the sun which shineth ever in the fog. That sun is found within my mind. Within that sun, I stand."

June 1934


You are facing up to your crisis and to your final test of fitness for accepted discipleship. There is little that I can say to you except that, with understanding, I watch and wait. This is not the time for further words, for it is the time in which you must take action. You say to yourself time and time again: "If there were some one thing I could do to break the prison of thought in which I find myself, how easy it would be and how quickly I would do it." But, my brother, there is just such a simple thing and yet, until you do it you cannot walk in the light. Also, until you do it (as this is a group endeavour) you hold back this group of co-disciples from fuller revelation and service. The simple rule is: Talk less and love more.

I have no special exercise to give you. I have told D.R.A. to stand by you with deepened love but to talk no more to you about your problem. The reason for his silence and mine is that you now enter the stage of the solution of your problem wherein you must stand exoterically alone and fight the battle on the outer plane to its conclusion by yourself. But on the inner plane, there is a drawing closer to you of those who care and can help.

Will you understand me when I say that symbolically and psychologically your fight must be fought out in your garden? Will you comprehend me when I tell you that only love can free you? Not love of yourself or a freeing of yourself through desperation over your own unhappiness; not love of those you so easily love but the very love of your soul must be called in and, therefore, soul contact is your solution, persisted in steadily throughout each day.

Meditate therefore upon love. Say to yourself each hour—if you can develop that time consciousness—I must love. Only one request do I make to you, my brother, and that is one that may puzzle you. Sit still every day without fail for one hour, [508] refusing to interrupt that hour's silence and stillness. Simply relax, rest, read and think happily but let nothing, except real emergency (no wild and unconditioned fear, no suspicion or urge to investigate) permit you to break into the rhythm of that period. Sit still, not tense, but quiet and relaxed. It is but a small thing to request but if you conform to this requirement, the results may be more potent than you think. It is an hour for thinking love; for pondering upon the source of disinterested, detached soul love. Study along these lines, if you like, but sit still. Love and quietness, not resentment and restlessness, are your immediate task and in the achieving of these two things you will solve your problem and liberate yourself.

Silence, serenity and loving service to all, without exception and without thought of self—these should be the keynotes of your life during the coming months. Restlessness and resentment, self-pity and suspicion are your present problems. Substitute love for these and all will be well. You evoke love in many. This means that you have the gift of love. Use that power to love and break your chains in order to serve with freedom and to go forward in my group of disciples to greater usefulness. I stand by.

January 1935


My message to you this year is the one with which I ended my last communication to you: I stand by.

When I last said it to you, I was under no illusion as to the extent of your problem or of the weakness of the agonised equipment which you brought to its solution. The outcome of your struggle a year ago was very problematical. It is not so now. The ancient habits of thought and the quick submerging by the old rhythms are still possible; you are oft profoundly discouraged by the cropping up of the hydra of resentment and of suspicion with its many heads. Yet much progress has been made and your astral body is really quieter. This you know yourself. You are finding it easier to swing into other interests. The periods of submergence in the old lines of thought do not last so long and your understanding is growing.


The fight is not yet over but by May, 1936, you should have reached a point where the sense of inner freedom will be so strong that you will realise that the things which affect the personality and which come from the point of development and from the lack of control of the personalities with which you are associated will fail to exert any real power over you. You will be fast attaining the attitude of the Observer, of the one who looks on—knowing himself to be the controlling soul.

Will you, my brother, take the various personal instructions I have given you during the past years and—on some quiet day—read them through uninterruptedly and at one sitting? You will, in this way, get a picture of your spiritual problem (and of my effort to help you solve it) that will be constructively useful. You will discover also that there has been real growth on your part. Your problem is not this or that circumstance in your life. It is not concerned with the activity of this or that person. It is not tied up with your family life, your financial circumstances or your health. These are but the staging around which you struggle for liberation. These are but the opportunities offered by your soul which, when rightly used, will set you upon the Path of Initiation. Yes, that is what I said, my brother—upon the Path of Initiation and not upon the Path of Discipleship. You are already upon the latter path. You know well within yourself that if you could achieve detachment and if you could arrive at a stable, focussed mind that the whole of life would simplify for you. Initiation is simplification.

You are rich in the real love of many people. Your physical plane circumstances, viewed in the light of the present world problem, are good. Your health problem is rooted in your astral condition. By overcoming the glamour in which you walk, you would find yourself so free and so useful that you would look back with amazement upon your past life of illusion and self-induced misery. Your personal problem is far from unique. What has constituted the main difficulty has been based on the fact that you are a disciple. The glamour and the illusion which a disciple can evoke is far more potent than that of the average person. Your mind, as a result of the glamour, may be ever restless and shifting, but the glamour is the result of potent emotional thinking and of a prolonged attentiveness [510] to the circumstances of your physical plane life. The same attentiveness and potency of thought, directed away from your circumstances and to the things of the soul, will free you.

Do you still work in your garden, my brother? Would you be willing to work in it another year? May I (who have looked on for years at your struggle and who today feel certain of your victory) make another suggestion to you? Build in your garden an ivory tower and from the summit of that tower survey your life each day. Build it until the time of the Full Moon of May and then at the time of the Wesak Festival and for the three days of that Festival live in your tower and there abide. In moments also of distress or of imminent failure mount to your tower and steadfast stand. The tower is only symbolic but, if you grasp the essential underlying meaning, you will literally slip out of the glamour as you mount your tower and pass into the clear light of day. There is oft a mist in your garden, but on the top of the tower there is sunlight, space and air. There I can meet with you, if you rightly build and learn the method of ascent. (A description of this garden will be found at the end of this disciple's instructions. A.A.B.)

Be more strict in the keeping of your quiet hour. Build then your tower of ivory and may the light of your soul pour upon you and flood your life; may you realise the uses of joy and of caring nothing about the separated self and may the blessing of your Master rest upon you.

July 1935


If I were to ask you to measure your success or failure during the past twelve months, do you know for yourself what your measurement would be? Would you say: Real success with occasional brief relapses through old habits of thought not yet completely transcended? Your success is real and there is much more light in your aura.

One of the things which I seek to take up with you in this instruction is the subject of glamour. Glamour is the powerful enemy of all who tread the Path of Discipleship. The whole world is subject to glamour, as well you know, but when a man becomes a disciple, he contacts so much force (especially in the [511] early stages when he does not know how to handle it) that he attracts, consolidates and precipitates upon himself far more of the world illusion than would otherwise be the case. To this experience of the disciple, you are no exception, being a disciple in definite training. Disciples who live on mental levels are freer from glamour than are those whose polarisation is more purely emotional. Therefore, one of the first things we seek to teach all of you is to work, live and think in freedom from the astral plane. Perhaps the best way to help you, my brother, and any of your co-disciples who may be interested in the teaching which I give you personally, is to cite to you the conditions in daily life which lead to a state of glamour. Then you can make your own application and see where those conditions are to be found in daily life. When found, then glamour is an inevitable result. When recognised, however, they can be handled and the glamour will then disappear.

Glamour is, of course, such a subtle thing that it ever masquerades as truth. It is powerful because it finds its point of entry into a disciple's consciousness through those states of mind and those habits of thought which are so familiar that their appearance is automatic and constitutes an almost unconscious manifestation. There are (for the average disciple) three main attitudes of mind and of feeling which predispose him to being glamoured:

1. Self-pity. To this all disciples are prone. Their lives are necessarily difficult and they are more sensitive than the average. They are also being constantly tried and tested in this particular direction. Self-pity is a powerful and deluding force; it exaggerates every condition and isolates a person in the centre of his own life and the dramatic situations evoked in his own thoughts. It permits two kinds of glamour to enter: First of all, the glamour of special training wherein the disciple over-estimates his importance in ratio to the testing applied and his reaction to it. This is not one of your failings. Your sane humility is a great asset, provided you do not give way to self-depreciation. The second is the glamour produced by such a deep self-interest that the disciple is isolated in a cloud of his own thoughts so that the light of his soul is shut out; he sees things in wrong proportion and the glamour of his isolation [512] in his trouble, and sometimes a fixed idea of persecution descends upon him. Here again you are not guilty. Others in my group of disciples are more prone to this failing than you are.

2. A spirit of criticism. This induces more states of glamour than any other one factor; and here, who shall say he is immune? When harmlessness and kindness in thought and word are practised and automatically become a part of a disciple's daily life expression, then glamour will end. My brother, this one factor lets in more glamour into a disciple's life and into your life than you can realise. Consequently, you frequently fail to see people as they really are, for you see them through the illusion induced by criticism of them. That which is voiced in words becomes a thoughtform, attached to its invoking agent and then the person is never seen except through the veil of this glamour. Consequently again, the weaknesses which are looked for are found and the real self is hidden from your eyes. You can check the accuracy of the above statement in a couple of days by a careful noting of the theme of all your conversations in the circle of your daily life. Are you discussing reality or a temporary failure in a divine expression? Is your reaction to people in general kindly or critical? Are you prone to see the good and ignore the weaknesses and errors? Is there an immediate interest evoked in you by the relation of some wrong action or mistake, or do you lock up your knowledge of peoples' faults in the secret of your heart, loving your brother more because of his frailty and refusing to pass comment or to criticise him even to yourself? I commend these questions to you and to all in my group of disciples. Right here for you—as for so many—lies the usual point of entry for glamour and until this opening is sealed, you will not be free from personal glamour.

3. Suspicion. The most poisonous of all weaknesses is this glamour; it is usually the most false and—even when well founded—is still capable of poisoning the very roots of being, of distorting all attitudes to life and of bringing into activity the creative imagination as its potent servant. Suspicion ever lies, but lies with such apparent truth that it seems only correct [513] and reasonable. This tendency you have fought for long, and a good measure of success is attending your efforts. Give not way to suspicion; but be careful not to cast it away from you into the hidden depths of yourself, whence again it must inevitably raise its head. End its power in your life by doing three things:

a. By assuming more definitely the attitude of the Onlooker, who sees all people and happenings through the light of love and from the angle of the eternal values.

b. By leaving everybody free to live their own lives and to shoulder their own responsibilities, knowing that they are souls and are being led towards the light. Simply give them love and understanding.

c. By the fullness of your own life of service which leaves you no time for the moments and hours of suspicion which blight so many lives.

These three things, if persisted in and practised, will do more to release you from glamour than any other one thing.

The fact, brother of mine, that I can thus write to you indicates the measure of your achievement. Two years ago, you might have recognised theoretically the truth of what I say. Now you not only recognise it but have in the past and will in the future deal with the problem in a practical manner. For a while it will be an hour by hour and day by day fight; but the power of your soul is adequate to bring release, and the love of this group of disciples is sufficient to carry you through....

As to your garden, my brother, I would ask you to enter into it early each Sunday morning. See your garden sleeping in the darkness of the dawn—no real light, no sound or movement and no life apparent. It remains just dreaming and colourless. Enter your tower and climb to the summit and then release the light which is in you; this will be to the garden of your soul what the sun is to the gardens of the world. Watch the rays of light pouring out over the garden, awakening it to colour and beauty, arousing it to movement and life, and calling forth the song of the birds and the hum of the bees and evoking it to a responsive loveliness. There I may meet you when the clouds of glamour roll away. Ponder on the symbolism [514] hidden in this garden and work steadily for the next few months from this centre of love and light.

January 1936


The same instructions, the same objective and the same necessity to cultivate the spirit of liberating love will suffice to occupy you during the next few months.

You are now entering a period of crisis. Forget not that I have told you this and warned you to meet all circumstances in the light of that knowledge. The crisis (which may focus itself in some aspect of your personality) must be regarded by you as an indication of a strenuous effort on the part of your soul to bring about a large measure of liberation before the May Full Moon. Your soul is mobilising its forces in order to effect this release and so enable you to profit by the precipitating spiritual inflow. When such a determination exists on the plane of soul experience, there is an inevitable reaction on the plane of daily life. For this you must be prepared and so be ready to profit from it. Your strength is far greater than you realise because you have never yet drawn fully upon the resources of your soul. This you will have to do to gain the release for which you long.

I tell you also assuredly that—for you—the cultivation of harmlessness is the guarantee of a constructive outcome to your crisis this coming spring. In my last instruction I urged you to eliminate self-pity and this would then produce a harmless handling of the personality. The elimination of criticism will render you harmless where others are concerned and the refusal to be suspicious will dispel your particular glamour, which amounts almost to hallucination. So you see, my brother, that I am only re-emphasising my earlier teaching to you. Of its value, I know you are assured and in voicing the expression of your need, I am only voicing your own deepest wish.

From May 1934 to May 1935 you made very real progress and your inner spiritual strength was notably augmented. The past six months have marked an interlude wherein there has been a great deal of fluctuation. You have been more subject [515] to external impression and less focussed as a soul on the subtler planes. There has been no marked gain. Such interludes are inevitable; there is no cause for depression, provided they do not continue, once you are aware of their existence. Now the sun is again moving northward and there comes for you renewed opportunity and the possibility of a powerful period of release from your lower nature and from the claims which hold you so potently. My prime message to you is (and I give it with the earnest wish that you will understand to what specific factor I refer): Let go. Drop that which you hold. Stand free at any cost, relinquishing that which holds you back.

During the next six months take the following words and thoughts as seed thoughts in meditation:

1st month—Detachment from that which holds the Self in chains.

2nd month—Release of the imprisoned Self for service.

3rd month—The burning ground whereon pure gold is seen.

4th month—Liberation of the inner light, and then the treading of the Lighted Way.

5th month—Radiance which evokes the light in others.

6th month—Sacrifice which reveals the glory of the Self.

Be of good courage, my brother, and fear not. Fear itself creates a glamour and the glamour hides the light. Love freely those you love.

June 1936


There is little that I need to do or can do. Until "the sun moves northward," your work is difficult and yet of so simple a nature (when put into words) that perhaps you may not regard it as of adequate importance. Yet I tell you with love and not a little concern that upon your achievement much rests—both to yourself and to the group. It might be of value if I touched here upon a question which oft arises in the minds of disciples working together in group formation and in a Master's Ashram. Just how far does the progress or non-progress of any individual disciple help or hinder the group of disciples? Because of the [516] innate sincerity of the true disciple, the next question that arises is: Which do I do—help or hinder? Let me answer this last question in connection with you. You do not hinder. Your gentle nature and your loving unselfish attitude militate powerfully against what you yourself are inwardly recognising—a slowly growing spirit of criticism. You are deeply loved by your fellow disciples and the gentleness of your vibration—with its persistent note of service and of love—have an unconscious "holding" effect even upon those disciples in my group whom you do not personally know. I ask you to remember this. But you could help more definitely and consciously if you could free yourself from ties and begin to function in your home and in all your relationships as a true sannyasin. This I earlier pointed out to you. I called you definitely to the Path of the Sannyasin. But you are still only playing around the fringe of that idea. For you, it is a symbol of a detachment which you erroneously feel you cannot achieve. You under-rate yourself, my brother. You have a persistence which is undaunted and which has guided you from your early days until now. This persistence is the hall mark of the pledged disciple. Will you remember this? You have never wavered in your search for light and for a field in which to serve your soul and to evidence your devotion to humanity and to the Great Ones Who guide the destiny of the race of men—and Whom you truly love.

You have also an inner recognition of truth and of the Plan which is far greater than you suspect and which we tested out years ago. You have steadily held to the Path and to the work which we sought to have done, and have aided where you could and have stood loyally by those who have sought to do our work. The same undaunted persistence demonstrates thus and will continue to do so. What then lacks? Undoubtedly something lacks and you would be the first to say so.

What lacks is something most simple to state and most difficult to express. This lack almost constitutes your Waterloo, to use a current phrase. It is simply the failure to be detached. You tie yourself to those you love and oft the clinging hands of love can hinder progress—not only our own but also that of those we love. Do you realise that? As you live and love those in your immediate environment, do you ever ask yourself the [517] question: Am I strengthening them as souls to handle life and serve?

Again, you tie yourself to certain people by thoughtforms of depression and of suspicion. Do you not, my brother? More than you think are their number. These are, however, less hindering to your progress than your absorption in those you love, because they are well known to you and you are consistently struggling with them. It is your love, your clinging possessive love for those you have gathered close around you in the karmic process of life, that hinders your loving them in the strong, true way.... I ask you to love more truly. Your strength and detachment have never yet been used. I ask you not to cease from loving but I ask you to love as a soul and less as a personality. As you read this, your inner truthful nature will respond. Your problem, let me repeat, is detachment. You are beginning to learn it. What makes your lesson doubly hard is the lack of a major activity and a dynamic interest which would engross your full attention. This, however, is your problem to be solved in some way, if you, as a soul, can take hold of your personality in a new and vital manner.

I can but give you a word and one hint: Let not your physical body dictate to you. Physical disability is the refuge sometimes of those who feel that their lives do not provide them with that which they desire, or it is the refuge of those who feel that they have failed upon the Way.

You have not failed, my brother. I repeat this to you: You have not failed, and I know whereof I speak. Those of us who function with full vision on the inner side of life see the equipment and the karma, the struggle and the destiny in a way that is not possible to you. But I do say to you that the remaining years of your life can be a gradual drifting into a comparative uselessness—the uselessness of a fruitless old age—or they can climax the career of a free soul, whose wisdom, service and selfless love can be the means of bringing inspiration to many souls throughout the world. You can now—if you so choose—capitalise upon the garnered fruits of a life of constant orientation towards the light and demonstrate the wisdom which comes from having been the onlooker, the student and the servant for so long. Will you not become more actively the participator [518] and the active cooperator? One thing only can prevent this—not ill health or circumstances—but a failure to be detached. Will you follow each day (not necessarily at night) a review upon detachment and will you do it conscientiously in the holy and silent place which we call your garden? My love and blessing rest upon you, my brother. This is a thing I say but seldom.

January 1937


For you (as for R.S.U.) I have at this time a word of commendation and a word of reproof. It is a reproof of so gentle a nature that you will not mind. You have done much to dissipate glamour in your life this past two years, more than perhaps you realise. We, who look at all of you from the inner side, can symbolically gauge this fact more easily than you because (as we seek out a soul) we are in a position to note what is occultly called "the depth of his immersion." You are now more easily "discovered and disclosed" to the watching eyes of all of us and this is due entirely to your own effort and to the growing potency of this group of disciples. You are not so deeply immersed in the fogs of glamour though you are still held back by fear—not fear for yourself but needless fears for those you love. You do not, therefore, see them, the problems which they face, or their individual paths of destiny with clarity; this, as you may well surmise, prevents your being as spiritually useful to them as you might be. The usefulness of disciples to those who are linked karmically to them and for whom they feel—rightly or wrongly—a sense of responsibility shifts from stage to stage with growth. One's physical care for one's loved ones may and must persist in some measure, though a mother's care for a child cannot persist into adult years. There may be a responsibility which one chooses to shoulder (again rightly or wrongly), but it must not offset or undermine any responsibility which it should be theirs to shoulder. One's mental assistance should be always available but it should not be given when one's mind is bewildered by the fogs of questioning and doubt or when there is a spirit of criticism. One's spiritual responsibility is, curiously enough, usually the last to be recognised; [519] and action taken on that recognition is equally slow. Yet, in the last analysis, it is by far the most important, for one's spiritual influence can be lasting and can carry with it releasing power to those we love, whereas the other responsibilities—being those of personality relationships—always carry with them glamour and that which is not of the kingdom of the spirit.

For the remaining years of your life lay the emphasis upon your spiritual responsibilities and your spiritual effect upon all you contact, or with whom your lot is cast. Work ever along the line of soul contact, leading to soul release and to the soul activity of those you love, and e'en of those you may not love! Thus you will begin to work on and from spiritual levels and your potency as a worker will silently increase. This will in no way negate your right usefulness on planes other and lower than the spiritual.

You are learning fast, my brother, and can break through to a deepened and more realised knowledge if you can train yourself in detachment from personality activity with its unwise speech or silences, its criticisms or its bolstering of that which is undesirable in others and its moments of agonised indecision, based on a fear which—in your case—is ever that of and for the personality aspect. This is apt to sweep you into unwise action or words, and prevent your following of the light and the service which appear so clearly to your vision in your high moments. Is this not so, my brother? But this is all that I have of the nature of reproof and it is tempered by a just need of recognition for true past achievement and for your unfaltering aspiration and steadfast service.

For you the group meditation is peculiarly suited and useful; it brings the strength to you that is needed and serves to clear both your vision and your path. Adhere, therefore, to it with closeness and attention.... And, my brother, follow the occult exercises indicated and return again to your garden which still can be found—serene and fair—within the world of thought. The summit of its tower pierces the world of souls and, when you mount the steps which lead there, you will find yourself in the realm of clear vision, wide wisdom and universal love.

Stand with steadfastness during this coming year and stand detached. Let not the lesser voices crowd out the voice of your [520] soul or my voice. Keep the channel clear. This is my final word to you: Keep the channel clear. If you will do this, then the decisions of moment which may come your way will be faced in the light of the soul and clear, prompt action supervene with good results. The advice which you may be called upon to give will not then be based on fear or any weakness of personality love but will carry the triumphant note of the soul who knows. Break through, my brother, from the trammels of the past and be the true sannyasin, desiring nothing for the separated self, and carrying that true selflessness—which you have ever evidenced—to the heights of full surrender.

July 1937


How can I put your problem to you so clearly that you will accept the stated facts and live by them? In no way, except by giving you information, suggesting to you that you act upon it and wait for the results, acting with the intelligence which outstandingly is yours and the persistence you have shown throughout this life.

Your mental body is on the fifth ray and, therefore, you have an intensely analytical mind. I would, however, remind you that you are analytical but not discriminating. Ponder on this distinction.

Your astral body is governed by the sixth ray and is as yet largely subservient to the will of the personality. This leads you to devote yourself to your personality surroundings and to the conditions which karmically you have evoked.

Your physical body is also on the sixth ray which makes it—and, therefore, your brain—predominantly the servant of your astral body but it also makes you intuitive or astral-buddhic. Therefore, I would have you note that, in your case, there is an exception to the usual rule controlling the physical body, for very few physical bodies are on the sixth ray, as is yours.

1. The soul ray—the second Ray of Love-Wisdom.

2. The personality ray—the sixth Ray of Devotion.

3. The ray of the mind—the fifth Ray of Concrete Science.


4. The ray of the astral body—the sixth Ray of Devotion.

5. The ray of the physical body—the sixth Ray of Devotion.

It will be clear to you, therefore, that much of your problem can be summed up by the recognition of the relation existing between the personality, the astral body and the physical body. The physical body and the astral body are, therefore, automatically the servants of the personality. Yet the relation between the sixth and the second rays is so close that the problem of your soul is not insuperable in this life.

January 1938


The past few months have seen the working out of much inner tension. This has materialised upon the physical plane as a sense of real fatigue and has climaxed in a period of illness. But—when inner causes have spent themselves in physical effects—there then follows a period of liberation and of adjustment. My word for you is, therefore: Let not the inner tension resume its sway. You might at this point rightly ask: How shall I prevent this happening? By remembering, my brother, that though the environing conditions may remain relatively the same, you yourself are not the same. You have arrived at a new measure of detached freedom and to this freedom you now must hold. The dominant note which should rule your life during the next few months is to stand steadily in spiritual realisation. This will necessarily involve a close watchfulness over the personality. You will have to see that old thoughtforms of fear and of worry do not resume their ancient sway and that old emotional reactions are not permitted to take form. Note how I have worded this injunction.

Stand as the soul and (as a constant habit of life) develop the attitude of recognising your own divinity in daily expression. A close watchfulness over the first faint tendency to swing into the old rhythm will be necessary, coupled with a sane and immediate handling of old forms of weakness. For you the word, "substitution," may prove of real help, enabling you to substitute a fresh and vital interest in the place of the old emerging ideas; and to substitute a definite physical plane [522] activity in the place of emotional crisis; and to discipline your lower life into ways of joy and of happy activity. Joy would prove for you a major healing factor.

For years, my brother, I have referred frequently to your garden of beauty. First of all, I had to lead you to create it; later I taught you to perfect it and then to use it. I taught you also how to dedicate it and to turn it into a shrine of consecration and connect it in your mind with the thought of service. That which is thus created and used, exists. Today I would like to tell you that on the inner planes your garden is of service to my group of disciples and to others—in larger numbers than you think. It is a place of gathering for many and a place of refuge for a few. Ponder on this and continue your task of beautifying it. Remember ever, that those who seek its loveliness come not only for the garden but also come in order to contact you who, upon the inner side, appears other than you fancy yourself to be in physical incarnation.

Now there remains for you to make for others a garden of your life upon the physical plane. Much you have learned during the past years and though old rhythms and thought habits often draw you back outside your garden of peace, you find your way there again with greater speed. You do not wander quite so often into the mazes of worry and into the foggy lowlands of glamour.

See to it that during the next nine months you preserve an attitude of spiritual indifference or of divine carelessness and emotional detachment. Upon these three words—particularly the first two—I would beg you earnestly to ponder. Stand in your garden but when there comes the urge to venture forth upon an errand of concern, of anxiety or to satisfy suspicion, treat it with indifference and care not what may eventuate. Naught can occur that can really shatter your achieved balance. Know this.

Stand as a centre of strength to all you meet and cast not my suggestion aside because your personality rejects the possibility of achievement. Upon the inner planes you have achieved; upon the outer plane today see that that achievement is also demonstrated. From the place wherein your physical plane life is lived, let there go forth that which can heal and [523] bless. Nothing can stop this blessing; it speeds forth upon the wings of detachment and from a heart that has no care for itself; it goes upon its mission because you have learned to trust the souls of those with whom your lot is cast....

I will give you the following eight sentences as seed thoughts for your meditation and would ask you to ponder them with care during the next eight months:

1st month—Upon my tower I stand and naught can reach me here. Thus to the work which comes my way I dedicate myself.

2nd month—Only my soul can reach the point of strength whereon I stand and to my soul that way is always open. To the task my soul assigns, I dedicate myself.

3rd month—From the high point I oft come down and walk the ways of life and beauty with my brothers. To the task of helping them I dedicate myself.

4th month—The radiance of love I seek to shower on all I meet and to this life of radiant love, I dedicate myself.

5th month—With carelessness divine, I face my daily life, knowing that all is well. To the aid of those I serve, the Masters of the Way, I dedicate myself.

6th month—With true divine indifference I shoulder every load that comes my way, for naught can touch my soul. To manifest this confidence, I dedicate myself.

7th month—Those who are given to me to love, upon the ways of life, I love and serve. I gaze upon them free from fear. To strengthen them within their souls, I dedicate myself.

8th month—Upon my tower, in the high place of vision, now I stand and from that point I live and love and work. To this high destiny I dedicate myself.

If you can grasp the reality of the service and the usefulness of the service that you can render, you will have made much progress when next I instruct you.


January 1939


You have made real progress. That is the first thing I wish to say to you. A little more clear thinking and acceptance of the facts which you know about yourself will set you free. Your problem is difficult. It is not based upon the difficulties of your life, for your life problem is not at all unusual—though you have given unusual attention to it. It is based upon the fact that you have a sixth ray personality, a sixth ray astral body and a sixth ray physical body. This constitutes a terrific combination of forces, but you assumed the responsibility of handling these forces in order to break the sixth ray hold which that type of energy has had on you for three lives in sequence. You have reached the age of sixty (or is it a little more, my brother?) and have not yet broken it. Therefore, your soul purpose has not yet been fulfilled. The differences between your attitude now and your attitude thirty years ago is that then you did not realise what it was all about and now you do. Then you had, in reality, no responsibility for you did not know the nature of the task to be done. But, through soul contact, you do know now what the problem is and your responsibility to do something definite is, consequently, heavy. The glamour of ties and relationships has held you for years. The personality umbilical cord still links you to your children and it should have been severed (and rightly severed) several years ago. It would have been of real benefit both to you and to them. This, you know well when the glamour of the responsibilities of motherhood is not upon you. You have to realise now that you have no such responsibility.

Forgive me for my plain speaking, my brother, but I seek to see you free before the time of passing over into the "clear cold light" comes to you. I know whereof you are capable. You are not using the power of your second ray soul which can love and sever at the same time; which can convey the deepest love, subjectively and protectingly, and yet—on the outer plane—can set people free. Let me repeat again: You have no responsibility for your children and never have had since they reached maturity and the right to live their own lives. You have earned the right to your own soul's freedom and expression. [525] Will you take it now and free yourself, or will you muddle through the remainder of this incarnation and, in another life, have to face the identical problem of family relationships and financial responsibility? As yet, you have solved nothing but you have made progress and your eyes are open. Only fear, plus the deliberate refusal to take the strong and right steps, holds you back from a full participation in the service of humanity and in my work....

You have so much to give. I refer not here to money though that too must be included in the life offering of a disciple, at this time of world stress, I refer to greater and deeper gifts which you possess and are apt to refuse to recognise—a loving heart, a mind enriched by years of study and lives of service, and by a loyalty and a gift for friendship which is rare, indeed, to find.

Your soul contact is established and this is a fact upon which you can count. Devitalisation of your physical life is due to the cramping to which you have subjected yourself and your pronounced, inner, subjective withdrawal to the mental and astral worlds. You do not express the reality which you are, upon the physical plane. The thoughtforms which surround you drain you of vital force and yet, physically speaking, you have no organic trouble or disease. These thoughtforms sap your vitality and are definitely destructive—to yourself and to others. Of these thoughtforms there are three....

I am giving you a special exercise. Go into your garden twice a week and meet me there. Discover first of all the point within the garden which I have magnetised. At that spot within your garden, talk your problems aloud to me, pausing at intervals and listening for my replies or the replies of your soul. We shall speak when the silence of the outer life and of the personality has been achieved. Keep nothing back but talk aloud to me. Do this with a listening and attentive ear and, by the May Full Moon, you may find that we may have talked the matter out, the glamour may have dissipated, the thoughtforms be destroyed and the path shine clear before your eyes.

May the rest and peace of consecration be yours, and my blessing rests upon you. It is not in appreciation of you that I take this time with you. Ancient karmic ties with me, your [526] Elder Brother, and the deep love which D.R.S. unchangingly bears for you are reasons adequate to me. Besides—my love is yours. We are on the same soul ray.

January 1940


You have no particular glamour, for you live in a perfect sea of glamour. Hence the difficulty of your problem, for had you (for instance) one major glamour, as has D.E.I., it would be (for one of your devotion and mental capacity) a relatively easy thing to break down, and so walk in the light. But you have surrounded yourself with a myriad glamours of no great importance but, in their aggregate, they tend to make you walk continuously in a fog. You have the capacity to walk constantly in the light. Your glamours come to you from two sources. Your reactions to all life's happenings and to your environment are those of a superficial fluidity; it is not basic or fundamental, for your life purpose is undeflectable (is there such a word, my brother?) and your life tendency is firmly and unchangeably oriented. But in dealing with circumstance and people, you are pre-occupied with the effect this may have upon you and with your failure to handle them as should a disciple. Your inferiority complex keeps you in a state of glamour and is purely a personality reaction. As a soul, you are strong in knowledge; as a soul, you love all beings; as a soul, there are no circumstances which you cannot handle; as a soul, you can dominate dynamically your environment. But the glamour of inferiority (which is the result of numerous little glamours) controls your life expression on the physical plane, plus the second glamour of physical disability. Upon that, I will not enlarge beyond pointing out that pre-occupation with the work you could do for us, carried down from the mental level of awareness (where you always truly live in spite of many excursions on to the astral plane!) to the physical plane would release you physically.

I ask you not to work as does A.A.B. who chooses with deliberation to work in our "suicide band" (as it has been laughingly called by one of M.'s group of disciples) but I would ask you to cease from the glamour of inferiority and [527] pre-occupation with details which keep you always devitalised. Enter into the joy and strength of non-frustrated service. I will know better what to say to you when I note what conclusions you come to in this connection, prior to May.

August 1940

I have for you the briefest message, my brother. You are today in a condition of physical distress and you, at the same time, are emerging out of a life crisis into greater surety, light, knowledge and usefulness. You have naught to do now but relinquish all anxiety and rest back upon those realities which life has convinced you exist. Of certain things you are unalterably sure—of love, courage and the soul. Use not the mind just now but simply be and let the love of all who know you, which, my brother, includes mine, flow through you; permit the courage of your soul to strengthen you. This courage is not a fighting courage or any sort of struggle to be what is called "brave." It is the courage of sure knowledge, held steadily and unquestioning in the midst of difficulty and discomfort.

One thought only will I give you to repeat whene'er you are discouraged, tired or weak:

"At the centre of all love I stand and naught can touch me here and from that centre I shall go forth to love and serve."

NOTE: Four months later this disciple went forth "to love and serve" on the inner side of life. Though out of the physical body, she is active in the Tibetan's Ashram.


By C. D. P.

In the Himalayan Mountains, I seemed to see a high and fair plateau. A winding road leads up to it from the valley beneath. Mountains look down upon the plateau from the east and west, lower mountains to the north, and a steep slope to the south, with the path to the valley.