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The link between you and A.A.B. grows closer each year and this you have yourself inwardly recognised. There is much that you can do to help her, for her confidence in you is great and she needs the kind of help which you can give. Her work grows heavier, her health is seriously impaired, and the needs of the world press heavier upon her than any of you—no matter how close—can ever guess. She values your cooperation and you can do much to interpret the work that emanates from my Ashram and thus aid seeking souls. To this work I call you afresh.

The meditation which I am going to ask you to do is in the nature of an act of service. It has little reference to yourself, but much to something that is close, very close, to my heart. I would ask you to take the new book, Discipleship in the New Age, and each day meditate upon its significance, its usefulness and its teaching value in this coming post-war period. Read it carefully, e'en when you know much of what is said; build a thoughtform of the book and see it going forth to the very ends of the Earth. This book, if rightly distributed, can act as a great magnet, drawing people from all over the planet into the Ashrams of the Masters, and thereby increasing the potency of the workers for humanity as well as increasing them numerically. This book should go forth upon the wings of meditation, and you can be a potent focal point upon the inner planes of such a meditation process, if you so desire. Will you join with me, my brother, in this launching of this book upon its career of service? I know that you will render this service to those who seek for the Light, and to me, for I am one of the distributors of the Light.

Increasingly must your life be filled with this kind of [560] service; it will lead to the establishing of lines of relationship; these, in later lives, will be less tenuous and will demonstrate to you as the nucleus of that group which every disciple begins to gather around him, preparatory to forming his own Ashram in a still later life. Thus the whole question of radiation and magnetism lies at the foundation of the hierarchical method of work. A disciple becomes spiritually magnetic; his radiation begins to make itself felt; this must inevitably be the case when head and heart are consciously related. Gradually that magnetism and that radiation make their presence felt in the disciple's environment and evoke response from others. Not only so, but the magnetic-radiatory vibration attracts the attention of the Master, and the disciple finds his way into the Ashram along the line or the beam of his own radiatory activity, which has been akin to that of the Ashram. There, the intensified training he receives makes him still more spiritually efficient and "esoterically attractive" in the world of men. He continues with his task of gathering to him those whom he can help and who recognise him as their chosen helper and guide. Thus is an Ashram formed—each on its ray vibration, and each taking much time and lives of choice and of radiation. Today sees many disciples—such as you—being trained to handle this phase of the hierarchical work among men. This might be stated to be the underlying motive and hierarchical purpose for the Arcane School. Each disciple in my Ashram should be aware of the intent that this life and the next should see him beginning to gather to himself his own. This new book is intended to aid in this process, and it is upon this aspect that I would ask your aid in meditation.

Let me now give you six statements which can form, if you so desire, six seed thoughts upon this particular theme during the coming year.

1. The Ashram pulsates with life. Its radiation penetrates the outer gloom and dark; waiting aspirants, one by one, and all alone, appear within the beam of light.

2. Along that beam the chela travels towards the central [561] point of light, the Master in His Ashram. The Master waits. He moves not forth but quietly radiates.

3. The chela enters through the door into the Ashram and stands before the Master of his life. He knows himself to be a soul. He knows that now his mind and all the lower natural forces must radiate the light he has attained.

4. As one by one the chelas find their way into the Ashram and to the central Light, the light therein intensifies. The radiation of the Ashram waxes to a great intensity. The tiny beam of light focussed within the chela's heart, directed by his eye, penetrates in turn the outer gloom and is seen by those who wait.

5. Within the Ashram I have taken my place. My little light is merged and blended with the greater light, for thus I best can serve. I face the Master and know His light and mine to be the same. I turn and send my light into the dark, to guide some wanderer home.

6. Grant me the light that I may shine. Let me throughout the world of time and space radiate light, create a light, transmit the light, and treading thus the Lighted Way (which is my Lighted Self), enter the light and so return the light to those who need, to Those likewise from whence it came.

Thus, my brother and my friend, travel life's way; work in my Ashram; aid your fellowmen, and know the joy of constant service and sacrifice.

November 1944


Your spiritual life has deepened during this past year and your light within the Ashram shines brighter. I think that it is only fair to tell you this for your encouragement. The loneliness of your life warrants at times my endorsing any spiritual confidence of which you may be possessed. Disciples need to learn sometimes that their spiritual status is not always [562] evocative of a life of violent outward activity. For such as you, with the handicap of a frail body and the limitations of karma, the place of triumph has to be exactly where you stand and within the circumference of a somewhat limited physical sphere. There—with no outer stimulation—the disciple himself, alone, becomes a focal point of power. His influence can then reach out to points unexpected and oft unknown to him. Frequently, prior to a definite step forward of a pronounced kind which is not due simply to a normal progress of a persistent aspirant, the soul of the disciple forces him into a quiet place where he has both the inclination and the time to deepen, to integrate more consciously into the Ashram, and to focus with definite intention upon work in mental matter, under clear, inner impression. Such is now your opportunity.

But, my brother, to make this duly effective and to get true and real benefit out of the opportunity, the disciple must accustom himself to a complete negation of concentration upon the physical vehicle and upon his physical surroundings. Note, I did not say neglect of concentration. It is his path and destiny in life to enter upon what has been called "the higher way"; he has to learn on those levels and to live constructively there, without reducing the effectiveness of normal, practical living upon the physical plane.

You might ask: To what specific end? You know that such a mode of daily life should not and must not last for several lives, because the goal thus expressed becomes increasingly active in its outer service and form. You will remember however, my brother, that there are times when the Master, speaking technically, goes into a state of consciousness which we call samadhi. This means that for a stated and qualified time, He quits His created threefold lower vehicle and "travels in consciousness" to those levels whereon the spirit aspect can commune with Him, wherein the force of the Spiritual Triad can re-stimulate and revitalise Him. On these levels, His vision is renewed and He draws from the force of Shamballa—according to His degree—the inspiration (again speaking technically) for a new cycle of service. This requires on His part absence or a state of withdrawal, [563] for the space of several hours as we count them on Earth, from His body of manifestation. In the case of a disciple in training, true samadhi is not possible. The cycles of enforced quiet and of conscious withdrawal from the pressure of daily life out in the world of business and of men have to be of great length, though—as progress is made—these periods get shorter and shorter. On the lower turn of the spiral, the Ashram is to the disciple what the courts of Shamballa are to the Master. That is why, my brother, I gave you that special meditation last year upon the theme of the Ashram. I trust you have followed it with care.

The objective of this life of interlude and of a somewhat drastic, hampering experience, plus repeated frustration, is to fit you in a later life (next life, if you profit by the presented opportunity) for transfer into the Ashram of the Master K.H. As you know, one of the tasks I undertook in this time of world crisis was to relieve several of the Masters from the task of instructing and watching over Their junior disciples. The senior disciples and those that are called world disciples have retained their position in the older and more potent Ashrams. One of these senior disciples, A.A.B., as you well know, has aided me in this task. I also undertook to prepare certain disciples who had never been in the Ashram of either the Master K.H. or the Master M. so that they could transfer out of my Ashram into Theirs; among these you will find yourself. In your case you have here the chief reason for your present circumstances.

Another reason has been that you also brought about a great transfer of energy from the sacral centre to the throat centre, and here you have one of the causes of your present physical condition, but only one of them, my brother. A transfer and centralisation of the lower fires into a higher centre is oft the cause of trouble in the physical body; you can be thankful that it has worked out this way with you, for a centralisation in one of the subtler bodies is far more difficult to handle.

Thus you have presented to you a clear statement as to the goal ahead of you, and also the corroboration of many thoughts which have passed through your mind. You can [564] now cease from all questioning as to the future, can you not? And in exactly the same place where you now are, you can use in a new and a fresh way the creative power of the mind and begin to use your pen in a more potent and dynamic fashion.

The above statement gives you, also, the incentive which you need for the remainder of your life; further detailed instruction from me will not be necessary—unless you make such important progress that I shall have to watch more closely over you. That also lies in your own hands. I would have you remember that I am not urging upon you a too intensive pushing forward, for I have due regard for your physical condition.

One thing, however, you will have to watch with care. As you know, and as I pointed out to you some years ago, you have an undue number of rays along one particular line; your equipment of energies is therefore somewhat unbalanced, and this will require the process of obtaining equilibrium before you can move on to the more potent Ashram of K.H. The potency of an Ashram is necessarily dependent upon the status, the degree and the experience of the Master at its centre or heart. The more advanced the Master, the more of the energy of Shamballa which will pour into the Ashram. The Master K.H., being a Chohan and one of the senior Masters (ranking next to the Christ Himself), can "walk into the courts of Shamballa" at will. Masters of my degree can only make contact with Shamballa at certain stated periods, and one of the goals of our training is to move steadily forward into a closer relationship with the Christ, and through Him with the Lord of the World. The Ashrams for which Masters of my degree are responsible are not, therefore, so potent.

It will be necessary for you to bring into your outer experience more force, and that of the first ray; it is necessary, also, that you should develop those conditions which will enable you to assume and work through a first ray personality when you next come into incarnation. To do this I would suggest that you study the instructions of I.S.G-L., given by me to him last year. There I gave him six statements anent [565] this mysterious and holy centre which we call Shamballa. For this year's meditation, I would ask you to take the third statement and ponder it deeply, relating it to the sixth statement and endeavouring to arrive at an understanding of both of them. This you can do through the key which you will find in the first sentence of the meditation which I gave you in that same series. In these three statements and in their true comprehension you have the mode whereby you can put yourself en rapport with the Shamballa force. No disciple can do this without establishing a tenuous thread along which he can some day travel towards those sublime levels where the planetary Logos and His Council function. The first step is to respond to first ray energy; later you will come to use it consciously and constructively—not employing its destructive aspect—and thus learn to use first ray energy as a channel of approach; that, however, constitutes a much later stage.

The above three points for reflection will suffice for your meditation work for the coming year, and you should profit greatly by it. Every Sunday, however, I would have you take the meditation which I gave you last year and give thirty minutes to it, thus each week establishing a closer link with my Ashram and with me. My Ashram might be called the doorway to the Ashram of the Master K.H., and some day you will pass through to the higher and more potent centre.

August 1946


You have profited much from the attention you paid to the last instruction I gave you; you have also done a good and creative task, aiding A.A.B. Even though it did not involve your own rays, I suggested your working temporarily along first ray lines because it would strengthen you greatly and bring the Will aspect more definitely into expression. You will have realised that it has been necessary for you to develop more will and fiery determination and powerful understanding, prior to transfer into the Ashram of K.H. This transfer will eventually take place, but you are not yet ready [566] to stand the strong Shamballa pressure which is ever to be experienced in the Ashram of a Chohan. Mine, as you know, is an Ashram subsidiary to His.

Why, therefore, did I direct you towards the will aspect when both Ashrams are on the second ray and you are predominantly a second ray disciple? Because the subsidiary Ashrams deal with the ray qualities in action and in service, whilst the major or senior Ashrams concern in all cases the will in action through the ray qualities. This is possible because the major Ashrams are presided over by those who have achieved the sixth initiation; Ashrams such as mine are under the guidance of a Master or Initiate of the fifth degree.

You have needed much to study the nature of the will. A disciple's ideas on this subject are apt to be far removed from the reality; the understanding of the will is a progressive matter and disciples on all rays have to arrive at comprehension of Will activity as they move forward.

Perhaps some idea of what I am trying to convey anent the work done in the Ashram of a Master or that done in the Ashram of a Chohan would come to you if you meditated upon the two words: Goodwill and the Will-to-Good. The first is worked out as qualifying the life in all Ashrams under the care of a Master of the Wisdom; the Will-to-Good is developed and understood in the Ashrams of Those of still greater attainment. The first concerns the Plan whilst the second deals with Purpose. Again, in this same connection, you have: Vision and Illumination. I have here given all of you a vital hint as to the distinction between the work of the two types of Ashrams.

You can also, if you so choose, work out the same idea in the linking of the three periodical vehicles, finding a third word, allied and descriptive, to form a sequential educational picture:

1. Sight............ Vision.............. Illumination.

2. Action ........ Plan................. Purpose.

3. Self-will....... Goodwill......... Will-to-Good.


You would find the creation of similar combinations of spiritually explanatory words a valuable exercise.

I infer not here, my brother, that your will is weak. It is constantly oriented towards that which is good and towards the Hierarchy. But the use of the spiritual will as it can affect and direct the affairs of the personality is another thing altogether; it is here that you must seek to learn the direct action of the will of the soul as you face the opportunities and crises of life. I would therefore suggest to you the following type of meditation. You know enough of the meditation process to work it out through the years into your own reflective pattern of living, as it gradually takes effect and you see deeper into the subject of the will.

1. Sound the OM consciously as:

a. The physical body, using the brain as the centre of dedication,

b. The astral body, "lifting up the heart unto the Lord" thereby, in reality, ignoring the existence of the astral body,

c. As the mind, orienting it with directness towards the soul.

2. Then sound the OM three times as the soul, flooding the triple instrument with light and love.

3. Then give some time to the expression of goodwill by the personality.

4. Centre the consciousness anew in the soul, orienting your soul-infused personality towards the Spiritual Triad. This will require the use of the imagination, until such time as it is factual.

5. Then take the following themes sequentially into meditative reflection, taking one each month and— when completed—resuming the sequence.

a. From the centre where the Will of God is known.

b. Let purpose rule the little wills of men.

c. The purpose which the Masters know.

d. The purpose which the Masters serve.

e. Let Light restore the Plan on Earth.


f. Let Love restore the Plan.

g. Let Power restore the Plan on Earth.

h. Let His Will be done on Earth as it is in Heaven.

i. To the accomplishment of His Will, I dedicate myself from now until eternity.

6. Sound the OM three times inaudibly.

Call on me when you will, but only at need. The words "when you will" have an occult significance. It is the use of the will which is needed when the attention of the Master is needed, in the case of a chela at your point of ashramic contact. Your link with me remains unbroken.

November 1948


There is relatively little that I have to say to you in this year's "touch of recognition" which I am giving to all who are actively affiliated with my Ashram. The circumstances of your life are such that you are eminently capable of handling its issues and dealing with its crises yourself; that ordains for you, therefore, a somewhat unusual state of affairs in the life of discipleship. You have been vouchsafed an interlude wherein you can perfect your work for individual souls; you have been provided full preparation. I would have you ponder deeply upon these conceptions.

You have not in this life functioned in any way as a member of your race, once you had reached due years of understanding; you have been held possessively by no binding family ties, though you have always been in touch with your relatives; you have had no difficulty in assimilating the Ageless Wisdom and you have served the Hierarchy consciously for many decades; you are giving real help to A.A.B. and she is, I know, going to ask for a deepening of the nature of that help though not necessarily for an increase in its quantity.... You have had the handicap of poor health which is not, in your case, a real handicap but a pronounced and definitely [569] planned role whereby the disciple learns certain lessons of detachment and above all registers—as he learns—the relative unimportance of form. These things have happened to you and these lessons have been presented to you for assimilation; you are now faced with a greatly deepened esoteric service which you still perform in the place where you are.

So you see, my brother, your life is rich and full and free and promises to be even more so. Your need is to acquiesce in the limitations of the physical body, which need not necessarily increase until old age is upon you, and at the same time to refuse recognition of that body so that it in no way impinges upon your consciousness in such a manner that it curtails or hinders your pledged service.

You have progressed beyond the stages of set meditations and definite forms; your requirement at this time is to start each day of your life with a steadily deepening period of spiritual recognition. In that period, you do four things:

1. You render recognition to your own soul

a. As one with the souls of men.

b. As steadily fulfilling its life purpose.

2. You render recognition to the Ashram with which you are connected and to the group of co-workers with whom you are determined to cooperate.

3. You render recognition to me, your Master, D.K., by a flash of thought and of love.

4. You recognise your personality as a divine server.

If you follow this apparently very simple procedure in the morning and at night prior to sleeping, you will discover for yourself a renewed dedication and a very deep insight into another layer (if I may so call it) of esoteric truth and of the divine consciousness.

We are forever linked as workers in the one Hierarchy and under the leadership of the Christ and His Successor in a distant century. Count heavily on this, my brother, and go forward with my love and blessing.


To S. C. P.

August 1940


It is often difficult to know just how to approach you on account of your exceeding sensitivity both to lack of love or understanding and also to criticism. Your first reaction is one of intense pain of being misunderstood—as you think—by me. This is caused by your complete identification of yourself on mental planes with your spiritual objective—an identification which is true, sincere and lasting. You are apt to think that you now are what you want to be. This is a thing impossible if the law of achieved progress is of any importance. Your resentment of criticism (which is sharp and glamour-producing) is not based on pride in fancied achievement but is more a fierce resentment over failure. You add your own criticism of yourself to my proffered suggestions and this creates a glamour. Forget not that contact with disciples older and more experienced than yourself will ever produce a stimulation. That stimulation will apply to any innate glamour as well as to your spiritual life.

Your second reaction is a silent acceptance of the criticism or suggestion, and a silent effort (once the emotional crisis is over) to change what is undesirable and to make the desired progress.

Can you, my brother, think of a single instance which did not (in the early stages after reading my instructions) produce a turmoil in your consciousness? I cannot, nor can I remember any time when you did not see the matter more clearly and profit by my words.

I make this preamble in the hope that this time you will waste no time in any futile reaction or self-defence and for the good of your group brothers, that you will see directly that which I—in love—seek to make clear to you.

Nothing matters these days (when the bulk of humanity is in such dire distress) except to aid in its liberation at any personal sacrifice. The temptation of many people these times is oft to evade the issue and find in the daily task and [571] karmic responsibilities as well as in a type of satisfaction with their emotional reactions a way of escape from direct and practical action on behalf of humanity. They employ a forced preoccupation with their own concerns—in order not to think, not to realise and subconsciously to evade doing anything which adds to their present load. When I speak of emotional reactions, I refer to the distress and sorrow and anxiety engendered by having those for whom one cares in the besieged or occupied countries. From that you, with thousands of others, naturally suffer and this is quite unavoidable though it can be controlled. I refer to definitely constructive interest and help upon the physical plane and I would ask you:

What do you do of a practical nature to add your burden-bearing capacity to the group of world workers everywhere who are attempting to absorb the world's sorrow, who are giving time and thought and effort to bring the war to an end or to alleviate in some practical way what you can of world distress and the physical plane needs of the unhappy? Maybe you are doing something of a practical nature. I take not the time to search into your daily activities. There is a symbol which flashes out from the heart of all who serve their fellowmen for which we look at times; when found, it indicates a world server. This symbol should flash with greater frequency into my vision. You serve with fealty those you love. I thank you myself and on behalf of K.H. for what you have done for A.A.B. and ask you again to continue to stand by her. But I would ask you again: What do you do of a practical nature to bring your quota of effort to the present world need? Because your creative enterprise deals with the luxuries of life, you need to offset it with an equally potent expression—again on the physical plane—of your service to your fellowmen. That is the first question which I put to you.

The second question is to ask you if you feel that you are freer from the ties of those who are regarded by Us as a basically selfish and self-centred group—those who belong to the so-called social set? I told you in my last instruction that you were making definite progress in this respect and I believe that you yourself are becoming conscious of your own [572] reactions in this connection. Humanity, and not the group of so-called cultured people, should take your time and attention as well as your work along your chosen creative lines—those on which you are now engaged. Are you freer from the fear of what they would say and what they might think, or are you still guided by the massed self-interest of that group of men and women whose lives are preoccupied with possessions, with the social amenities and who regard doing Red Cross work as demonstrating adequately their usefulness? You, along with others, have refused to identify yourself and interests with any set except the one in which your destiny or your ambition placed you, and this proves an obstruction often to true spiritual growth. It is a problem and takes years to learn the lesson of general human interest. It is not easy to be a "fool for Christ's sake," and, my brother, the social set is one of the cruellest in the world. They need defying for their own sake and their own awakening.

Learn to stand free and unafraid, and as a soul include all with whom you are brought in contact within the dynamic vibration of your soul-directed personality. Seek to tune in on world need mentally and not emotionally; add to your service in meditation that which can practically help in this appalling world emergency. The problem of all disciples today is to achieve successful activity in their chosen task of competent citizenship and life occupation and yet, at the same time, to add to that at any cost a practical life of service. Such is not the duty or dharma of average man. It is sufficient for him to make good (as it is called) upon the physical plane, leaving to a later life cycle the development of a more dynamic and inclusive inner life. All disciples have both objectives, one outward and one inward, with also an ordained integrated expression. In your case, this situation is peculiarly ordained by the soul in order to bring about a needed bridging between your powerful astral nature and your definitely illumined intuition. This I pointed out to you some years ago.

The world of competitive business and the struggle with the financial situation calls for all the resources of your lower mind and this strengthens and brings your mind into practical [573] effectiveness. The process is therefore one of a pronounced technique for the integration of soul and personality. The same process in the case of the average citizen produces an integration of the personality—what we might call an integration downwards. In the case of a disciple, such as yourself, it produces an integration upwards, leading to a definite reorientation of the life forces and the calling into creative activity the centre at the throat.

I will give you a short personal meditation which will aid in this development and increase your vision, effective service and usefulness. Do this meditation prior to the group meditation and do it with dynamic brevity.

1. A quick rising act of alignment.

2. A moment of poised attention.

3. Then sound the OM as the soul.

4. Arrest the downward flowing soul energy and effect its fusion with the uprising aspiration of the personality on mental levels. Hold the consciousness steady at that point.

5. Visualise then a golden band of light, extending from the soul—via the mind—to the physical brain. Attempt simultaneously to see a thin thread of light ascending upwards from the soul towards the Hierarchy, passing through the members of the group.

6. Then breathe out the OM again and see it going to the throat centre at the back of the neck.

7. Focus your consciousness there and at the same time hold it in the head. This activity corresponds to the dual life of the disciple to which I referred above.

8. Sound the OM six times as the soul, sending the energy

a. To the mind, and there focus.

b. To the brain or the highest head centre.

c. To the throat centre and there focus.

d. From that centre, imaginatively breathe out the OM throughout the personality.

e. Then breathe it out over the group of your brothers.


f. From thence to humanity.

If you will do this simply as an exercise in the direction and right flow of energy, via the throat centre, you will find much instructive value emerging and increased usefulness and effectiveness in every aspect of your life, in the world and on spiritual levels as a disciple. You have learnt much, my brother, and I do not regret adding you to my group of accepted disciples.

NOTE: This was the final instruction given to the disciple whose personal instructions are included in Vol. I. The footnote therein on page 341 still applies.

To P. G. C.

August 1940


I wonder whether you have sufficiently realised that for you to bring through the love of your soul is the line of least resistance, owing to the fact that your personality ray is the seventh ray—the ray of consummation, the ray of expressing adequately on the physical plane the form through which the soul—whose nature is love—can express itself. This is particularly easy also in your case because the ray of your physical body is also the seventh. The line of descent, therefore, for the form building energy is direct. To this again you can add the fact that your personality vehicles are on the fifth, the sixth and the seventh rays; these follow each other in sequential order, producing again a direct channel. You should consequently (if you are truly to understand the mechanism through which your soul has to function) make a much closer study of the seventh ray. It is also the incoming ray for the next immediate cycle. A knowledge of the ray influences, techniques, mechanics and objectives will be ascertained by disciples in whom these rays are pronouncedly manifesting.

It is not possible for anyone under the degree of accepted [575] disciple to find out much. The type must be definitely pronounced and the investigator advanced enough to have reached the stage of a detached observer. This detachment you can frequently attain. Temperament and training have developed it in you. The second ray disciple has to learn detachment while at the same time he remains "attached and inclusive" esoterically, and this must be consciously achieved and the attitude preserved. The first ray disciple has to remain detached and at the same time to learn attachment and to admit entry into his aura of the entire world in a series of progressive attachments. This makes for difficulty for it involves that training in paradoxes which is the secret of occultism.

Your ray combination and the points of focus in your case explain your great interest in the centres, in their significance, vitalisation and conscious use. It is the unfoldment of an awakened consciousness which is the goal of all training for initiation and of this the training of children to develop an awakened conscience is a symbol. This awakening is brought about by:

1. Integration............... the coordination of the mechanism.

2. Synthesis................. the fusion of personality and soul.

3. Appropriation.......... the inflow of energy from the soul into the centres.

4. Awakening.............. the response of the centres to this inflow.

You will note the sequence, therefore, of this staged development in the way of white magic. Usually among the ignorant, the centres are first studied objectively, psychic exercises are undertaken in order really to produce feeling in the centres and so make the man conscious of their locality and quality. Later an effort is made through meditation to contact the soul. This order is wrong. Man should become aware of the centres as a final stage and this because his emphasis and identification is with the soul and not with the form aspect, of which the centres are a part. Be careful in all instruction that you may later give on these matters to make this point [576] adequately clear. I would call to your attention another point. You may perhaps have noted that I have given some of you meditations which are concerned with certain of the centres and their relation. This I will increasingly do. Most of the meditations which I gave to the group members in the earlier stages of the forming of the groups, are in reality ray meditations and can be so adapted and reference to the centres later inserted; but—at this stage—only A.A.B. knows enough to make the adaptation and necessary insertions. I have instructed her to ask R.S.U. gradually to copy the entire file of meditations and you can then, during the coming months, cooperate with A.A.B. in their changing and assembling under the correct rays.

This service and this expansion of the teaching is of importance and should constitute the service of you and R.S.U. in collaboration with A.A.B. The assembled meditations and the knowledge gained will serve to provide some of the practical side of the teaching to be given by the Arcane School in the more advanced courses to be given in the future. After the war is over—provided that it terminates as desired by the Great White Lodge—many will provide evidence that they are ready for this advanced training and for this you, as a group, must be prepared.

You may wonder why I am dealing with this matter in my instruction to you personally. Simply, my brother, in order that you may aid in the preparation for the coming development of the race of men and because—owing to your training and the field of your daily work—you are equipped to provide that measure of technical knowledge which will guarantee the sanity and freedom from fanciful extravagances which is so needed in connection with teaching to be given on the centres and their development. It must always be borne in mind that evidence of the centres is to be found in the nervous and glandular systems and these three must ever be related if modern science is to appreciate and appropriate the new knowledge.

For yourself, my brother, I have but a word. Deepen your understanding and remember that owing to the fact that you have two rays upon the first line of outgoing energy, [577] aloofness must be carefully avoided by you. It is the first step towards isolation. Disciples must ever remember that any over-emphasis of the energies which govern the personality lays the foundation of the form nature in the next incarnation. In your case, for instance, an undue emphasis of your fifth and seventh lines of force in this life might produce a powerfully dangerous form nature in your next incarnation—one which would probably bring about a personality upon the first ray with a third ray mentality, the same sixth ray astral body and a fifth ray physical body. You can see the danger of this combination where a disciple is concerned and the problem with which he would be confronted. I have here given a hint as to the mode of unfoldment in connection with karmic responsibility for the future. Such a hint has not hitherto been made available to the public. In this paragraph I have given you much food for thought.

The objective of the personal meditation which I suggest that you should follow, is to bring into increasing activity the two head centres. It is a simple exercise but should only be done every other day because you are at the stage wherein you could unfold too rapidly, and so bring about needless difficulty.... It is a general preliminary exercise in facility and in the manipulation of the energies within the body.

August 1942

1. The stabilisation of your life along the line established is the next step. But, my brother, permit not crystallisation.

2. The secret of triplicity is yours. Work on it so the mind is clear.

3. Love more. Wisdom is yours, yet speed it out to others upon the wings of love.

4. Learn to transmute. Suppression is more easy but transmutation is more safe. Transmute.

5. The active double life of the disciple is your next goal. Your duty and your goal go hand in hand. You must walk with both at once. Thus can the rainbow bridge be built.

6. Go out among the sons of men and heal and lift, but balance keep and breadth of view. All ways are good.


September 1943


It seems to me that so oft I have to say this year to hard-pressed chelas: The way has been difficult. But so it is, and your way in life has been no exception. Great waves of karmic impact have beaten upon our Earth—that little ship adrift in time and space and sailing the great ocean of the cosmos. The Lords of Karma have looked towards our planet. Energy follows thought and that, my brother, is all that karma is—the impact of directed energy upon the Earth, upon the kingdoms in nature, upon man and upon the individual disciple. Much of this karma, especially now, is not individual in purpose, nor is it generated in any way by the individuals affected by it, be it an individual disciple, or an ordinary human being. It is largely incident at this time to the karma of the One in Whom we live and move and have our being. It is primarily also in the sphere of Shamballa, and has small relation in the first instance to humanity at all. This means but little to you, I realise. This karma working out in Shamballa has, however, led to the vitalising of the activities of certain "will-full" men; they have loosed great evil upon the Earth. But this karma will also produce the stimulation of goodwill, and thus lasting good will offset temporary evil. This must not be forgotten.

The problems which have confronted you as an individual, as a disciple and as a member of the New Group of World Servers have been difficult, but you are weathering the storm and your little ship will live through the gale. All is preparatory to an increased output in service—service which will develop normally without undue planning, and which will be accessory to your life task of meeting your home and your healing responsibilities.

This, as I hinted in your six seed thoughts last year, is summed up in the words there found: "Your duty and your goal go hand in hand." This condition is apt to present more difficulties than a definitely clear-cut distinction. Relationships have to be more carefully adjusted and the time equation most carefully organised and planned. Your second ray [579] nature makes the first possible, your first ray attributes aid in the second. Your major emphasis this year should be the establishing of the most loving "right relations" with all in your immediate environment.

What I am referring to, my brother, is deepening, and this deepening must be consciously carried forward. One of the things which I desire to see in all the members of this group in my Ashram is a process of deepening, carried forward through realisation, silence, loving understanding and inner synthesis. That is why it is essential that all of you read and study each other's papers and instructions, so as to arrive at this depth of insight, vision and source of activity. All the outer relations will then—both of the individual disciple and of the group—be implemented from this inner centre, and will therefore be lasting, sound and constructive.

Your particular work in my Ashram is (as well you know) connected with the Network of Light which must be created in the world, and with the furthering of the Triangles of Light.... I would ask three of you ... to form the inner central triangle, and together and in constant consultation establish some uniformity and continuity of work. Continue with the work you are now doing and in the way you are doing it, but deepen (again that thought) the content of what you give to the people who read the notes you send out.

I feel no need to give you any set meditation. The group meditation, your own reflective work upon your task as a disciple (and this should be intensified), and your subjective meditation upon the Network of Light with your two Triangle members will provide you with adequate focal points for soul emphasis. Here I have given you a definition of meditation given by a Master to a group of disciples. He is not one of the Masters known to you or the outer world, for He only takes into His Ashram those who are in preparation for the third initiation, and then only those who are pledged to undertake certain definite activities for which He trains them. These "focal points of emphasis" are of many differing kinds and should distinguish your type of meditation throughout the coming year. Such focal points are brief, dynamic, potent and emphatic and are only possible when [580] the antahkarana is in process of definite construction, as is the case with your work along this line.

I find little more to say to you, my brother. The reason for this is that we work in a peculiarly close manner at all times and you are very active in the work of my Ashram. You do not require, therefore, to hold lengthy discussions and to receive long instructions from me at various annual points. We talk at times throughout the year, and this again you know. Hence the brevity of this communication.

November 1944


Ever since my last communication to you, you have worked assiduously and earnestly at the task assigned and have laid a good foundation for future work. You have, I know, realised within yourself the value and the nature of what you have accomplished. I would ask you to read with care the instructions given as regards the work in connection with the Triangles; I need not, therefore, duplicate. The creative work of bringing these Networks of Light and of Goodwill into being is well upon its way. It might be said that the form (esoterically understood to be the vital body) is now strong enough to warrant an organised body upon the physical plane. I have consequently suggested that the emphasis of all your effort should now shift to the networks per se and away from a constant consideration of the quality aspect. You should now find it easier to promote the growth of the networks than to educate people in the nature of light and its uses, or even to bring them to an understanding of goodwill—though the latter is far easier than the former. The growth of a network (through organised enterprise) is something that the average man can understand.

The work has hitherto been complicated by the attitude of those who have sought to help but who have regarded it as a seriously difficult matter to form Triangles. What a man feels subconsciously conditions the success or the non-success of his endeavour; this effort of mine started handicapped by the complexities which the concrete minds of my disciples [581] wrought around it, by their failure to grasp its basic importance, and by much initial criticism. It is a very simple plan and can be "put over" (to use a familiar phrase) with simplicity. I hope to make this clear in a statement shortly to be written by me anent this work.

I would call your attention to the fact that statements emanating from any member of the Hierarchy, such as myself, have in them a potency which may not be arrested. This has oft been noted. Let me give you an illustration. The very first communication I gave to A.A.B., asking her to send it out to the public, was entitled The New Group of World Servers. This was followed by one called The Next Three Years. These were sent out exactly as dictated by me, without any deletions, with their occult implications intact, and with little or no editing. They immediately reached thousands of minds and were received with simplicity everywhere; their influence culminated in the highly successful campaign of 1936. The tendency to adapt such writings to what you and others conceive to be the capacity of the public mind detracts from the magnetism inherent in—if I may so express it—the unadulterated article. That, however, is the responsibility of all who seek to spread this phase of the Ageless Wisdom which I have been instrumental in revealing, and this A.A.B. has always understood. She has therefore been unresponsive to all suggestions to cut down or to simplify the writings. She will, I know, insist that the article or paper I propose writing goes out to the general public exactly as I dictate it, without Christianising it or rendering it innocuous by the deletion of all occult reference. I know that you also will cooperate. In the last analysis, the responsibility for the article is mine and that of A.A.B., and past history justifies the belief that the sensitive response of the public mind to esoteric truth is dependable.