Disciple, Part II

It is indicative of the quality which you radiate. This quality is in the [] nature of a potency. It is the power to hold others steady by the nature of your understanding; this they feel, even if you do not consciously express it. It remains still basically subjective.

A quality such as this—binding, forceful and enduring—carries its limitations as well as its benedictions. People can be held too closely to you for their own good, and it is ever the weaker who are thus held and the less advanced. People in this way can become dependent upon the one who holds, and thus fail to express themselves, and thus again their weaknesses are developed and a tendency to negativity.

You can develop this theme yourself. But the beneficent aspect of this radiation is predominant in you and must be increased and this deliberately. Your major need and this you know is freedom, is liberation. I do not mean freedom from incarnation or liberation from the pressures of life, but the freedom which the sannyasin knows as he roams free in the three worlds—unsupervised or unintruded upon by aught but his own soul.

It is the freedom which gives mental help, emotional response and physical time as and when the disciple chooses. These are not evoked by habit or by the demand of others, but are the free contribution of the soul to a current need. Your response is not always to need , is it, my brother? In the six seed thoughts which I gave you a year ago, this theme of liberation, of a desirable divine loneliness, and of a search for a note that could bring freedom was a dominant one.

They still should be the major subject of all your meditation work. I would suggest that for the coming year you take them as the seed thoughts for your definitely planned morning meditation. I am leaving you to do the planning, but would make one suggestion. These six thoughts will need to be taken one each month for six months, and then repeated for another six. For the first six months reflect upon them from the angle of your subjective realisation as a soul; [] for the second six months study them from the angle of practical expression in your daily life.

I am anxious for you to make the grade this life, my brother, and here I am speaking technically. I am anxious for you to take the initiation planned by your own soul, and to take it this life, so that you can enter into your next incarnation with the initiate consciousness of the grade desired , and thus start with greatly increased assets for service. I would remind you that initiation is taken alone; hence my emphasis to you during the past few years upon the need for you to travel alone—spiritually and mentally speaking.

From other angles you travel not alone. The spiritual life is full of paradoxes.

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We set out to develop a sense of unity and of oneness with all beings, yet at times we must learn the lessons of loneliness and of isolation. A great "aloneness" is the supreme test of the fourth initiation. Yet never, my brother, will you be alone, and this too you must have in mind. It is, in the last analysis, a question of recognitions. Let me assure you: I recognise you and, my brother and close friend on the inner side, I know you and love you.

In what sense do I call you this? For this appellation conveys no idle statement but is of deep significance. It is particularly so in your case and in reference to your individual relation to me. My last instruction should have indicated to you how deep is my comprehension of you and your nature, and how well I understand your problems, your limitations and your assets. Every Master needs to have such an understanding and to know infallibly what is in a disciple's heart and mind; He must understand what motivates his action.

When also there is a karmic tie as well as a spiritual one, when there is a recognition of unity of purpose, plus a past history of close relationship when the Master was also only a disciple and the disciple was only an aspirant, then the words "Brother of mine" take on a deeper meaning. They [] might indicate a steady moving forward, side by side, of a younger and an older brother, resulting in a consequent close relationship, easy contact and a deep comprehension. In this sense, therefore, my mode of addressing some of you is not simply significant of an occult truth but of an existent fact in the three worlds.

There are four of you in this group who have such a relationship to me. It is—between us—an old story. Others in this group, as you know, are temporarily under my instruction until such time as they have fitted themselves to fill vacancies in other Ashrams; still others are, for the first time, making contact with me in my Ashram, having had no previous contact with any Ashram.

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I bring these points to your attention because I would have you utilise a possibility which remains as yet a hoped-for event in your case—the possibility of a realised, easy contact with me. It has always been possible for you to contact me with facility but you have seldom realised it. I want you now to realise it and to develop into outer expression what has always interiorly existed. How, brother of mine, can you do this?

One definite means of intensifying this inner recognition would be to avail yourself more fully of the period of the Full Moon approach. For years you have all been utilising this monthly opportunity but with relatively little results; this has somewhat surprised me for, on the side of the Ashram, there has been a great readiness for such an approach and an eagerness to stimulate "the process of absorption," as it is called.

This is a process which serves to integrate the disciple regularly and cyclically into the consciousness of the Ashram, with subsequent and consequent results to the disciple. I would ask you, therefore, each month and for the rest of your life to follow for three days a definite procedure I ask this because I believe you have that persistent staying power which is characteristic of all those whose personalities are on the ray which is yours.

The procedure will involve putting yourself en rapport with my Ashram and to register it in your physical brain consciousness. You may not and probably will not succeed in this endeavour immediately, but in due course of time and with persistent effort you [] inevitably will. Think of me as you know me to be; let not your sixth ray devotional nature play any part in this process or contact.

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Bear in mind that first ray disciples are in my Ashram, and that there are aspects of my nature which are of first ray origin, but when you remember this, bear also in mind that the aspect to which I refer is Triadal. The Masters have no personalities as you understand personality.

Their conditioning factors are the three aspects of the Spiritual Triad, and these aspects, being creative, build the phenomenal apparatus or mechanism by means of which a Master makes contact with the three worlds. This means, consequently, that disciples will need to study with greater attention the teaching on the antahkarana, for it is via the antahkarana that they make contact with the Ashram and with the Master. Forget not that I have assured you that such a contact is relatively easy for you; the implications of this statement are clear. Let your reflection be upon the purpose of such a contact.

Realise also that the intention of this work is to facilitate a great possibility which confronts you, that the urgency of the time demands "accomplished servers" and wise disciples, and that this urgency warrants an intensified training given disciples such as you. The contact with the Ashram will serve to emphasise in your mind the concept of yourself as the serving disciple.

You are strong and able to take what the process requires; you can rest back on your own strength when it is implemented by an increasing clarity of vision. You see people and life more truly than you did when you were first affiliated with my group, and the last two years have brought about much change in this connection. Count on yourself and on your soul with greater confidence; move forward with surety towards the consummation of this life's effort.

I would call to your attention that in the instructions I gave you last year and in this one, you have a complete unit of teaching which can suffice you for the remainder of this life.

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Read both these instructions over once every month regularly, thus renewing your interest and your enthusiasm. It is interesting to observe that initiation is often taken I might say it is usually taken after passing the milestone of [] half a century.

The reason is that if the disciple can produce the needed staying power and the required enthusiasm—by which I mean dynamic purpose—he can then be trusted to handle the powers conferred with wisdom, to display the needed poise, and to proceed upon his outward way with humility and caution. I have told you much in these last two instructions; they consummate the teaching which I have given you since Act upon them and then strengthen the Ashram and present to the Masters a wise server and a trained companion on the Way.

I would have you note the change in the manner in which I am addressing you. It has significance and my word to you in this instruction is simply this: Give to the years ahead a deep study in order to ascertain the implications and the opportunities that this word—given you at this particular time—implies; study the consequent effectiveness in contact upward, inward, and outward, if one may use such inadequate terms!

Occultly speaking, you stand alone; you lead a lonely life, for there is no single person in your environment who shares with you the same quality or grade of spiritual perception. This you may deny, for your life is very full. Life has its constant points of revelation, some of which we recognise, and others pass by unnoted.

The revelation of a certain type of spiritual loneliness is one through which all disciples have to pass; it is a test of that occult detachment which every disciple has to master. This solitariness has to be faced and understood, and it results in two realisations: For quite a long time every disciple refuses to do either of these two things.

A false humility, which in reality borders on a lack of truthfulness, [] keeps him from clear-eyed recognition of status—a recognition which necessarily involves more intelligence and sounds out no call to pride. Few too dare trust themselves to see their fellowmen as they really are, for fear of a critical spirit—so hard it is to develop the true practice of loving understanding which leads to the seeing of all people in truth, with their faults and their virtues, their pettiness and their grandeurs, and still to love them as before and even more.

This occult solitariness must be consciously developed by you, and not left to circumstances. It is a solitariness which rests on soul attainment and upon no spirit of separateness; it is a solitariness which boasts of many friends and many interruptions, but of these many, few—if any—are admitted to the point of sacred peace; it is a solitariness that shuts none out, but which withholds the secrets of the Ashram from those who seek to penetrate. It is, finally, a solitariness which opens wide the door into the Ashram. This is the factor you need the most to cultivate at this time. It will necessitate a conscious and definite withdrawal of yourself, and at the same time will lead to a still warmer expression of love upon the outer plane of life.

The closing of this outer group may enable you the more easily to do this, and may deepen your inner life immeasurably. Welcome, therefore, this opportunity. As regards the outer group, I would ask you to keep in close touch, however, through correspondence, with J. She has suffered far more than any of you and sorely needs lifting into a sense of security and peace. I commend her to you, and she will be good for you as you for her. As for your meditation work, my brother, I would have you adhere to the Full Moon procedure outlined earlier by me, and I would ask you to keep this practice up for the remainder of your life.

I would have you add to this monthly work a daily practice, founded upon the theme of a chosen solitariness. Note the word "chosen. I will suggest only the themes for your meditation, leaving you to work out the form [] or procedure to suit yourself, or to do without any form if it seems better to you.

One for each month, to be reviewed year by year. The difference between solitude, loneliness, separateness and isolation.

Solitude as a quality of the interior life of an Ashram. The solitude of spiritual perception. The solitude necessitated by the service of the Plan. Solitude as the background of a radiant life. Solitude and contact with the Master. The voices heard in the silence of solitude.

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DISCIPLESHIP IN THE NEW AGE - VOLUME II

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