Alice Bailey & Lucille Cedercrans: Dialogue Letters 5-6.

The following dialogue between two students of the Alice Bailey teachings took place after this article was sent out:
The Search for Truth in the Matter of Channeled Esoteric Writings (Parts I-V) – Michael D. Robbins (15-6-2016)

If you are new to this conversation, it is advised that you first read the essay at the link above before proceeding any further.

The dialogue is between Michael Robbins and Lyn Hebenstreit, both leading exponents in their fields, exploring differences between the teachings of Alice A. Baily and Lucille Cedercrans. Both students are well known in the esoteric community for their specialisation in these two systems respectively. Michael is more pro Bailey, whilst Lyn uses both Bailey and Cedercrans.

Phillip Lindsay (Editor)

Letter #1
Letter #2
Letter #3
Letter #4
Letter #5
Letter #6

Letter #5 from Lyn Hebenstreit to Michael Robbins
(Michael Robbins response follows after.)

Dear Michael,

I wonder if you would be willing to undertake a slightly different approach to the consideration of the esoteric teachings you feel may be misleading to students – which is what I understand your initial purpose to be (and an important one at that). Instead of sentence by sentence commentary of Lucille’s teachings as represented by her published works, would you be willing to read the selection of LC quotes below concerning the ashramic group life and then answer the questions Master DK poses in regard to ascertaining the Truth and practical value of presented teachings – while at the same time keeping in mind that:

“You who read and study the ways of the Ashrams at this time are witnessing a period of extreme change and adjustment and of a far-reaching reorganization.” (DINA II, p.357)

And that:

“One of the great needs of all disciples and aspirants is the detached relinquishing of pet theories as to life, discipleship and the Plan; the preserving of that open mind which is ever ready for the unexpected presentation and able (when the spiritual vision is strong enough) to achieve a quick reversal of all preconceived ideals.” (DINA I, p.85)

The quotations below are from an oral presentation to a group of students concerning ashramic function and affiliation. I kept some of the questions and answers to give more insight into Lucille’s teaching process. (And as usual, I apologize for the length).

Here are the questions from Master DK to be (or not to be) answered in relation to the teachings of LC below:

Do they present truth in such a way that it follows sequentially upon that already offered in the world teachings?

Does the information given raise the aspiration and the will-to-serve from the plane of the emotions to that of the mind (the plane whereon the Masters can be found)?

Does the teaching conveyed call forth a response from the illumined mind of the worker in the world, and bring a flashing forth of his intuition?

Are the statements deemed true under the test of the Law of Correspondences?

And one of my own – do you think that LC’s explanation below of ashramic group life would cloud or clarify the understanding of students wishing to serve the Divine Plan in regard to their place and function within an ashram?

“An Ashramic Group Life is, from one perspective, an organization of spirit, consciousness and matter, or of purpose, love, and intelligent activity. In a unique way, this is true of this Synthetic Ashram.

First, consider purpose. The lowest frequency at which pure purpose can be contacted is that of the monadic focus. When what I refer to as a monadic focus is touched, the Soul has, for the first time, contacted pure Purpose. You understand?

Now, to begin to grasp in any comprehensive way the concept of Monad, a concept of Divine Purpose, it is necessary to realize that the Monad, the pure spiritual aspect, is in truth operating or functioning at a higher frequency than that of the planetary life itself. Now, this is difficult. The monadic aspect, the true spiritual sun, is above the frequency of the planetary life, yet via a process of alignment and of what I can only refer to here at this time as spiritual light refraction, that aspect of divinity is brought into a focus, brought to bear upon the planetary life and affairs via:

First, Shamballa, the planetary head center, where a group of lives of an evolutionary development beyond your present comprehension (and therefore beyond the possibility of defining them for your understanding) mediate between this first aspect of divinity (Divine Purpose), monadic focus, and the planetary consciousness itself.

Second, those members of the Hierarchy who have achieved to a certain initiation, which places them in the function of the Lords of the Ray, bring into focus in relationship to humanity that pure purpose, that Monad, which has relationship to all of those human beings who vibrate to that particular ray in the monadic sense or alignment.

And finally the disciple, via the head center, and his alignment within the Ashram with the central directing focal point, comes under the influence of pure purpose.

Now, realize, then, that in the true understanding the Monad has its response, its life, within what I can only refer to here as the life and affairs of a Heavenly Man, that the personality is but a reflection of a reflection several times over, that prior to mastery, pure purpose or monadic energy cannot be contacted or known. Yet, this is in essence your spiritual identity within that One Life which takes as its body the ordered cosmos.

The central directing will or the central focal point of your Ashram is the agent, in a sense, of your focused intent as He receives it from that monadic wheel which is your relationship spiritually, in the true sense of the word, within the One Life. His conscious awareness (which is a very poor term, but the only one) is at his level, then, made up of the interrelated, synthesized, focused intent streaming or raying into him as a focal point from a monadic wheel. He must, as an intermediary between the higher and the lower, relate the focused intent of the overshadowing Monad via his own etheric light body, with the focused Soul within his Ashram.

He must, furthermore, inspire that focused Soul to ideate on its own plane, within the Ashram, that focused intent into a related activity, the sum total of which constitute an ashramic group plan, or an ashramic plan.

Consider the problem of the Spiritual Soul within the Ashram at that particular level, not at the level of the persona, but look at the Soul from the perspective of its life and affairs within the Ashram. First, the Spiritual Soul which overshadows and to which you aspire is an evolving consciousness. It has not attained to all knowledge, all wisdom, all purpose. It is in a process of comprehending and embodying that Divine Purpose which is its specific relationship within the One Life. It is in a process of ideating that Divine Purpose, surprisingly enough, into a body of wisdom as it relates such purpose with the substantial, substantive light of its own ashramic vehicle.

And it is further, as a part of its evolutionary development, endeavoring to build within the three lower worlds of human endeavor, an integrated three-fold instrument of contact and service with the consciousness imprisoned within these three lower planes of vibrating matter. It has three levels of problems with which it is concerned, that which overshadows it as it endeavors in meditation to grasp, to comprehend (ever only in part but in an ever increasing comprehension), pure Purpose, focused intent as that intent is brought from the overshadowing Monad into an availability by the Master of the Ashram.

Second, he is concerned with ideating that focused intent, that Divine Purpose, into a body of wisdom as he relates it, purpose, spirit, with the substance of his own etheric light body within the Ashram.

And third, he is concerned with building those responsive and responsible instruments of contact and of service within the three planes of human endeavor out of the devic life of these three planes, out of intelligent substance, the intelligent force and energy of these three planes.

He is then, first, a student, a student of the Master, endeavoring always to learn, to grasp, to understand that which overshadows. He is, second, serving a function within the Ashramic Group Life as he ideates Divine Purpose, his particular relationship with Divine Purpose, into a body of wisdom which is his contribution to the Ashramic Group Life. And he is, next or third, the practitioner as he endeavors to teach that devic life which has responded to the sound that he makes in the three worlds to carry into outer activity the color and tone of his consciousness and the focused intent of his purpose.

Several questions by students…

I am going to briefly touch again upon the four classes of discipleship within the Ashram with which we are concerned at this time. Now, before I proceed with this, try to understand that I am referring to the Overshadowing Spiritual Soul which is itself in a process of evolution. I am not referring to the personality life and affairs or to the incarnate consciousness.

First, the aspirant. The aspirant is a term which is used to define that Soul within the buddhic sphere who is within, and therefore constitutes, the aura of the Ashram. Such a one has his eye fixed upon the periphery of the Ashram and is endeavoring to pierce that periphery. Do you understand and are there questions?

GKJ: He is attracted, then, by the radiance of the Ashram?

That is correct, and by the purpose that is being focused by the Master. He actually is answering to the sound of that purpose in his particular relationship with it. Insofar as the incarnate consciousness is concerned, the personality in the three worlds of human endeavor, he may or may not be a member of this Thought-form Presentation of the Wisdom, or of whatever group life is the outer reflection of the Ashram. Because on soul levels he is defined as an aspirant does not mean that he has not entered into the life and affairs of the outer group. In most instances he has entered into the group activity. He may be, insofar as this group is concerned, receiving class instruction via one of the practitioners of the Wisdom.

LNJ: Many of these aspirants may be in other societies—Theosophical, etc.?

Yes.

Now we come to the probationer disciple. This is that Overshadowing Spiritual Soul who has pierced the periphery of the Ashram, has taken up his particular orbit, his particular probationary place and function within the Ashram just inside its ring-pass-not. The Soul in this instance has contacted (and as a result of that contact) and brought into focus as a planned service activity his particular relationship with the Divine Purpose being focused by the central directing life of the Ashram.

Now, the aspirant is that Overshadowing Spiritual Soul which is aspiring to service. As he begins to comprehend a planned service activity, as he begins to contact Divine Purpose and to formulate that purpose into plan (a plan which will take many incarnations to play out, a plan which is his contribution as Soul to the life and affairs of the One in whom he lives, moves, and has his being), he pierces the periphery of the Ashram and moves just inside, taking up his particular place and function as a probationer within the Ashram, entering into that network of spiritual relationships which constitute his subjective group. Do you understand and are there questions thus far?

RFG: What is that Soul doing before he is an aspirant?

Before the Soul has arrived at active aspiration to service, he is simply engaged in that meditation which maintains an extension of his consciousness in incarnation in the three planes of human endeavor. He is in that meditation whether the extension of consciousness is incarnate within the physical world or whether it has discarnated according to outer appearance and is functioning within the astral or mental.

DPF: As a Soul, then, if we have found our place of service, then we are an aspirant?

No. The aspirant (remember this is on soul levels), is aspiring to know and serve the Divine Plan for humanity within the Ashram. Once he has arrived at that knowledge and has begun to embody it on his own level (that is to ideate it, to give purpose a plan), then he pierces the periphery of the Ashram and takes his first place within it. Then on soul levels (not—forget the outer reflection), he is serving the Divine Plan for humanity within his Ashram.

What constitutes the path from probationer to accepted disciple? It is the effectiveness of his work, the movement of his service, which he has entered into, in the Ashram, from ashramic levels down into the three planes of human endeavor and into the body of humanity. As that consciousness which he is embodying as the Overshadowing Spiritual Soul is communicated into the body of humanity, he passes his probationership and becomes an accepted disciple.

LNJ: I think the Soul in the Ashram can be picked out by what he does down here.

Do not forget that an Ashramic Group Life is a group of servers from the probationership clear through to the central directing life, the Master of the Ashram. These are a group of serving disciples. As souls within the buddhic sphere, the entire Ashram, individually and collectively, is serving within the One Life. Each Soul has his particular service relationship with Divine Purpose, his particular service relationship with all the other souls in the Ashram. The probationer, on soul levels, has been able to ideate his service function, certainly not in what we would call its perfect completed contribution; but from the end to the beginning in a certain degree of perfection, this one has formulated his particular relationship with Divine Purpose into a planned service activity. This includes many incarnations.

Now the personality of the aspirant or the probationer may be doing anything at any particular time. It is impossible, without having arrived at a tremendous perceptive faculty, to look at a personality and know where the Overshadowing Spiritual Soul may be placed and where it may be functioning within the Ashram. Consider, for instance, the beginning of an incarnation. The Overshadowing Spiritual Soul may be an aspirant within the aura of an Ashram, a probationer, an accepted disciple, a senior disciple, or even a part of the inner nucleus of the Ashram. How would another personality in the world of affairs, in observing the child, know where the Soul is functioning within the Ashram?

Up to and until a certain degree of maturity has been reached in the persona, it is impossible for another persona to even guess. And beyond that point it is unwise for a persona to guess, for in truth, it takes one to know one.

Do not, then, at this point, endeavor to judge either the place and function of your brother or of yourselves, of your own Spiritual Souls, based upon what knowledge you have. A student within a class may be a senior disciple recapitulating past growth and development for the purpose of relating it to a sequential activity in a particular time and place. He may be, then, sitting in a class which is made up, on the most part, of aspirants or probationers. The important point at this time is to realize that the Soul on its own plane is in a process of evolution, that it is confronted with the stiffest problems, that it can make mistakes insofar as its ideation of Divine Purpose is concerned.

Now, as one looks at the whole of a life, from the moment of incarnation to the moment of discarnation, and if one has the eyes with which to see and the mind with which to comprehend, then it might be possible to relate the function of the Spiritual Soul within the Ashram with the totality or the total effect of that particular incarnation. What effect did it have within the body of humanity? You understand? But to pick out the persona at any specific time and place in the incarnation, and to endeavor to place the Spiritual Soul from its small perspective, this is impossible.

When the Soul sounds that note which carries the extension of consciousness into incarnation within the physical plane of affairs, that note carries a specific intent to create a specific effect within the body of humanity over the totality of the incarnation in an ordered sequence of events.

Now the consciousness, which is incarnate and which, from within the vehicle, is endeavoring to cooperate with the Overshadowing Spiritual Soul, has an obligation to that Overshadowing Spiritual Soul and to the rest of the Ashramic Group Life. This is to endeavor (you will note that I use the term ‘‘endeavor’’) to make the effort to bring that sound, that tone, into the instrument, to bring that formulated idea (which is the predetermined effect the life is to create within the body of humanity), into the brain consciousness in order to cooperate with it.

The Overshadowing Spiritual Soul is obligated to sound this note into and through the incarnate consciousness and its instrumentality. The incarnate consciousness is in turn obligated to receive that note and to endeavor to reproduce it within the body of humanity. Are there questions thus far?

More questions…

Before I leave this subject, consider, contemplate, the Overshadowing Spiritual Soul within the Ashram endeavoring first to establish a contact with its incarnate consciousness, that consciousness within the brain which has become identified with and within form. Consider the tremendous problem with which the Overshadowing Soul is faced. How shall it, how can it contact the incarnate consciousness? The Overshadowing Spiritual Soul lives in a world removed from form, insofar as a comparison between the buddhic sphere or the buddhic and the physical. The Overshadowing Spiritual Soul has no words with which to speak. The sound it makes is a silent sound, a formless sound. It does not think in pictures. It does not move, utilize the same motion as does mental, astral, and etheric-physical substance. What then is its method of contact with the incarnate consciousness? How can it impress that consciousness which is imprisoned within all of these forms with its planned service activity? This planned service activity relates with consciousness. It has to do with the evolution of human consciousness into that which overshadows the Soul itself, and it has to impress that planned service activity upon a consciousness which has become identified with form and capable, then, of communication only via form. Do you understand the problem with which the Soul is faced?

Here it has available to it a perfect line of connectivity. After all, it has extended itself as consciousness into incarnation. That consciousness which is focused within the brain is connected with the Overshadowing Spiritual Soul. Where, then, is the gap? What separates these two and why is communication between them so difficult and (up to the point of evolutionary development) so impossible to the Overshadowing Spiritual Soul? Consider the illusion and the glamour of the average student who, in meditation, receives within his brain consciousness a grouping of words and thinks this is his Soul speaking to him, or sees a beautiful picture and thinks this is his Soul impressing him with an idea. And understand that this is only the activity of the form which imprisons that incarnate consciousness. And understand, then, the problem with which the Overshadowing Spiritual Soul is confronted, confronted with a barrier of form, a barrier of speech, a barrier of words, thoughts, of pictures which the mental body throws between itself and the Soul.

FNF: Well then, we have to eliminate somehow these pictures, etc. that we see. But how?

There is only one method of communication between the Overshadowing Spiritual Soul and the incarnate consciousness and that is via Consciousness Itself. It is a consciousness thread that is the line of connectivity between these two. Somehow the Overshadowing Spiritual Soul, whose conscious awareness is wisdom without form, has to move down that thread and into the consciousness which is incarnate (without partaking of those forms on mental levels and on astral levels which are the barrier between the two). How does one comprehend, for instance, love?

LBF: By feeling it?

Feeling is only a part of the form nature. Feeling is but another part of that barrier. One has to enter into the consciousness of love. One cannot do this via words, via any form. In order for the Overshadowing Spiritual Soul to communicate love to the incarnate consciousness, it must move as the consciousness of love down that thread (keeping itself free of form), and into the consciousness within the brain. After the consciousness within the brain has been impressed by that consciousness of love, then it will put such love into form in order to express it in the world of the personality. But to sit in the brain and to receive words or pictures, or to enter into any kind of motion and to define this as Soul communication is sheer illusion, glamour.

There is the consciousness of it first; then there is the deliberate creation of a form to convey that consciousness. This takes place within the brain, not above it, because the Overshadowing Spiritual Soul does not work with form. It works with ideas in the abstract sense of the word, not the concrete sense. Do you understand?”

Of course, there is much more where this comes from. This is just one class with one particular group of students.

At a later time, I’d like to address some of the other points you raise. I persist in thinking that we continue to find some common ground, although legitimate differences remain as well.

In love and brotherhood,

Lyn

Letter #5 response from Michael Robbins.
Dear Lyn,

MDR: Looks like you are suggesting a little different approach in my response to this letter, though for the sake of clarity it seems necessary to respond beneath the particular sentences so the mind of the reader (if any readers remain) can be focussed on the particular piece of information and my response to it. Also, to comment on particular items of information helps to keep my mind clearer than if I simply generalize after reading through a mass of material. Sometimes it is necessary to meditate upon the details. After MDR:

Dear Michael,

LH: I wonder if you would be willing to undertake a slightly different approach to the consideration of the esoteric teachings you feel may be misleading to students – which is what I understand your initial purpose to be (and an important one at that). Instead of sentence by sentence commentary of Lucille’s teachings as represented by her published works, would you be willing to read the selection of LC quotes below concerning the ashramic group life and then answer the questions Master DK poses in regard to ascertaining the Truth and practical value of presented teachings – while at the same time keeping in mind that:

MDR: First I will read and then comment if I think it would be useful. (MDR Later: Well, Lynn, I guess I failed. I have to think clearly with regard to all this material and the only way I can do it, it to think item by item, but I am attempting to answer Master DK’s questions below. I try to take a fairly rigorous approach to all matters of Truth in Esotericism. I know I will fail in many respects, but this is my effort.

DK: “You who read and study the ways of the Ashrams at this time are witnessing a period of extreme change and adjustment and of a far-reaching reorganization.” (DINA II, p.357)

MDR: As I may have said previously, what DK presented to the students who were trained in old Theosophical ways was, indeed, an extreme change towards a group approach to all things esoteric, including initiation. The great ‘Move’ of many Ashrams from the higher mental plane to the buddhic plane was an “extreme change”, would you not agree, and it originated quite close to the time when the New Group of World Servers could be started.

LH: And that

DK: “One of the great needs of all disciples and aspirants is the detached relinquishing of pet theories as to life, discipleship and the Plan; the preserving of that open mind which is ever ready for the unexpected presentation and able (when the spiritual vision is strong enough) to achieve a quick reversal of all preconceived ideals.” (DINA I, p.85)

MDR: I think we are dealing with ideas here more than ideals. I cannot conceive that DK would offer material of considerable hierarchical value and elaborate detail, expecting these presentations to be drastically reorganized or even reversed within a decade or two. Such a prospect would make Him extremely short-sighted for a Master. He has offered such a number of methods which are essentially timeless (the various Laws and Rules are such), that when subsequent writings either reverse or negate what He has said, or do not hold true (of course in my own estimation) under the Law of Correspondences, I would not think it of esoteric value to give credence to such negating or reversing teachings, especially if they do not seem congruent with well-established Trans-Himalayan Principles. This is why I attempt to be careful, analyzing each assertion on its own merits. I do not carelessly negate an entire teaching in which, as many attest, esoteric value can be found, but I am cautious about the particulars and point out when, for me at least, they seem to contradict DK’s Teaching or, in general, well-established esoteric principles and proportions. The newer students make many mistakes with regard to proportion—exaggerations, minimizations—and these, we know, are the very substance of glamour.

LH: The quotations below are from an oral presentation to a group of students concerning ashramic function and affiliation. I kept some of the questions and answers to give more insight into Lucille’s teaching process. (And as usual, I apologize for the length).

MDR: You don’t need to apologize to me, as I am one of the worst offenders when it comes to length!

Here are the questions from Master DK to be (or not to be) answered in relation to the teachings of LC below:

DK: 1. Do they present truth in such a way that it follows sequentially upon that already offered in the world teachings?

MDR: This is an area in which I have particularly had difficulty with a number of post-second-installment teachings. Indeed, they do not seem to follow.

MDR Later: Regarding this presentation, in some ways, “yes”. In other ways, there is premature transfer of the consciousness within the causal body/egoic lotus to the buddhic plane, and a transfer of what it means to be an aspirant, probationer, disciple, etc. out of the realm of the personality where, I think, these terms belong, and into the Ashram on the buddhic plane. Also, there is the question of words and images; do they belong only to the plane of personality. Words of Power, for instance, pertain to Beings much higher than the human and even higher than the solar angelic. Great Logoi sound and are sounding Words. Sanat Kumara and other Great Entities have “Names”. I think in describing what the “Spiritual Soul” does to communicate, LC unjustifiably goes too far.

DK: 2. Does the information given raise the aspiration and the will-to-serve from the plane of the emotions to that of the mind (the plane whereon the Masters can be found)?

MDR: A very good question.

MDR Later: I think this material is presented pretty solidly on the plane of mind. I do not find it to be an emotional presentation.

DK: 3. Does the teaching conveyed call forth a response from the illumined mind of the worker in the world, and bring a flashing forth of his intuition?

MDR: I attend to this one carefully. Usually, with many post AAB teachings, I have found it not to be so.

MDR Later: I suppose this will depend on who is reading it. My response was mostly an attempt to understand what was being said and to compare it with the Trans-Himalayan Tradition of DK through HPB and AAB. Truthfully, I did not find my intuition to be stimulated by this material, but such stimulation is a very individual matter, I suspect.

DK: 4. Are the statements deemed true under the test of the Law of Correspondences?

MDR: Yes, I use this all the time.

MDR Later: I think there are problems here.

DK: 5. And one of my own – do you think that LC’s explanation below of ashramic group life would cloud or clarify the understanding of students wishing to serve the Divine Plan in regard to their place and function within an ashram?

MDR: A very good question. If any method really helps students serve the Divine Plan, it must be respected. If it leads them astray, it must be noted. And, of course, even when faced with a Teaching which is indisputable in its origin, students, through their own misinterpretations, may lead themselves astray.

MDR Later: I think that students reading this may well be inspired to serve and may well find their service. I believe that perhaps 5% of students who read esoteric literature are in any way ready for real membership within any kind of Ashram. Most are slowly learning to stand on the periphery of some Ashram (perhaps, now, in group formation) and for many it will be yet awhile before this is possible. Mostly, I think the reading, studying, serving students have no place or function actually WITHIN an Ashram, but I certainly believe they can be affected beneficently by the streams of energy coming from any Ashram towards which they gravitate.

LC: “An Ashramic Group Life is, from one perspective, an organization of spirit, consciousness and matter, or of purpose, love, and intelligent activity. In a unique way, this is true of this Synthetic Ashram.

MDR: This is clearly stated. One must see whether the words “unique way” are justified. I must say, however, that Purpose is not equivalent to Spirit. Spirit is Pure Being; Purpose is a willfully held design of archetypal energies.

LC: First, consider purpose. The lowest frequency at which pure purpose can be contacted is that of the monadic focus. When what I refer to as a monadic focus is touched, the Soul has, for the first time, contacted pure Purpose. You understand?

MDR: This might as well be DK. The word “pure” is the discriminator. Purpose is contacted in some rather direct, though attenuated, form at the third degree. As always we must be very careful about what is meant by “Soul”. There are a number of possibilities

LC: Now, to begin to grasp in any comprehensive way the concept of Monad, a concept of Divine Purpose, it is necessary to realize that the Monad, the pure spiritual aspect, is in truth operating or functioning at a higher frequency than that of the planetary life itself.

MDR: With apologies, Lyn, somehow, I must respond while the idea is fresh in my mind. I will also address the questions you posed above.

MDR: The term “planetary life” must be defined.

LC: Now, this is difficult. The monadic aspect, the true spiritual sun, is above the frequency of the planetary life,

MDR: Terminology is difficult here. If she means “planetary Entity” then, “Yes”, it is a large planetary Elemental, at a presently low stage of development. If she means the Planetary Life, then the Monad is but a tiny aspect in the sevenfold expression of that Planetary Life.

LC: yet via a process of alignment and of what I can only refer to here at this time as spiritual light refraction, that aspect of divinity is brought into a focus, brought to bear upon the planetary life and affairs via:

MDR: Could it be that she means the three lower worlds? The Planetary Life or Planetary Spirit is the Planetary Logos Itself, in DK terminology. It will be for most a long time before the Monad influences their expression in the three lower worlds.

LC: First, Shamballa, the planetary head center, where a group of lives of an evolutionary development beyond your present comprehension (and therefore beyond the possibility of defining them for your understanding.

MDR: Though, clearly, DK did mention them with some precision.

Here DK speaks of the Lives focussed in Shamballa: (R&I, p.141-142), comparing them with those who have taken the higher initiations—even a Master.

“Then the entire scheme of evolution and of the intention of the One in Whom he lives and moves and has his being becomes clear to him; he has no more to learn within this planetary scheme; he has become universal in his attitude to all forms of life, and is also identified with the “isolated unity” of Sanat Kumara. Few of the great Lives Who form the inner group of the Council Chamber at Shamballa are now of [Page 142] greater advancement than he; the “Supernal Three,” the “Radiant Seven,” the “Lives embodying the forty-nine Fires,” the “Buddhas of Activity,” and certain “Eternal Spirits” from such centres of dynamic spiritual life as Sirius, or from the constellation which at any one time forms a triangle with our Sun and Sirius” and a Representative from Venus are of greater—far greater—advancement. Otherwise, all initiates of the sixth degree, and a few of the Masters Who have undergone specialised training because They are upon the first Ray of Will or Power (the ray conditioning Shamballa itself), form part of the Great Council. Many Masters and Chohans, however, after serving upon the planet in various capacities, working with the Law of Evolution, pass out of our planetary life altogether.”

LC: mediate between this first aspect of divinity (Divine Purpose), monadic focus, and the planetary consciousness itself.

MDR: The term “planetary consciousness” is vague and must be defined. There are so many aspects to the “planetary consciousness”. Of what B/being is this “planetary consciousness” the consciousness.

LC: Second, those members of the Hierarchy who have achieved to a certain initiation,

MDR: Which initiation? This is very important.

LC: …which places them in the function of the Lords of the Ray,

MDR: So much depends on how we define the term “Hierarchy”. If one wants to include Shamballa in Hierarchy, then this statement is permissible. These Great Beings, Lords of Rays, are not part of our Moon-chain humanity and especially not part of Earth-chain humanity. Their evolution preceded those arenas of development and as well, development within the previous solar system (during which some of our present humanity on Earth were individualized).

Or could she mean “Chohans” Who govern the seven Ray Ashrams. But these Chohans are still very far from being Lords of a Ray (the “Radiant Seven” mentioned above. The Lords of a Ray would have to have trodden the Ray Path (V) out of the solar system altogether to learn Their craft, so to speak. This is entirely beyond the reach of present Chohans at this time. Thus, there is a considerable problem with scale and timing in the LC statements above.

LC: bring into focus in relationship to humanity

MDR: (those who are qualified) that pure purpose, that Monad,

MDR: Well, Chohans do this in relation to the Ray Ashram They supervise, but They are still very far from being Ray Lords or Lords of a Ray.

LC: which has relationship to all of those human beings who vibrate to that particular ray in the monadic sense or alignment.

And finally the disciple, via the head center, and his alignment within the Ashram with the central directing focal point,

MDR: By this, a Master of an Ashram should be meant –the “central directing focal point”.

LC: comes under the influence of pure purpose.

MDR: In my view, this is premature for any human disciple.

LC: Now, realize, then, that in the true understanding the Monad has its response, its life, within what I can only refer to here as the life and affairs of a Heavenly Man, that the personality is but a reflection of a reflection several times over,

MDR: Two times over, I would say. And yes, the personality is considered the “shadow” of the Monad while the soul it the “reflection” of the Monad.

LC: that prior to mastery, pure purpose or monadic energy cannot be contacted or known.

MDR: Even then, before Chohanship, it could be questioned whether “pure Purpose” is known. Even the Chohans do not know the Purpose of the Planetary Logos, and only a short part (a syllable or two of His Name.

LC: Yet, this is in essence your spiritual identity within that One Life which takes as its body the ordered cosmos.

MDR: Is she simply saying that the Monad is your spiritual identity? Of course, later realizations reveal that there is only the One Life, and all Monads are exactly That—though presently in a type of ‘monadic extension’. We must disabuse the mind from any notion that Monads are in some way isolated entities, or particulate. Some have mistakenly thought this to be the case.

LC: The central directing will or the central focal point of your Ashram

MDR: Again, according to DK, this is the Master Who has a kind of ‘monadic function’ within the Ashram.

MDR: Is she meaning only the Ashram of Synthesis or all Ashrams?

LC: is the agent, in a sense, of your focused intent as He receives it from that monadic wheel which is your relationship spiritually, in the true sense of the word, within the One Life.

MDR: The terms are somewhat vague. There are seven Monadic Wheels upon the monadic plane. (LOM, p.39) What, in this context, is the One Life? In this case it should be the One Life of the Planetary Logos or perhaps it can be taken in relation to the Solar Logos. It cannot be the One Life of the Cosmos. Terms like the “One Life” must be clarified so students understand the context.

MDR: There are some subtle problems here, as members of the same Ashram according to their soul ray, may belong monadically to different Monadic Wheels. You see what I mean? The Master inspires His Ashram from the Monadic Wheel to which He belongs, but it may be different from the Monadic Wheel to which a member of His Ashram belongs. The Primary Ray (the Ray of the Monad—and there may well be two—one of them Logoic) is often/usually different from the subray of the Monad—which is usually called the Ray of the Triad or the Ray of the Soul. (EP I, p.168-169)

His…

LC: MDR: The Master’s?

LC: …conscious awareness (which is a very poor term, but the only one) is at his level, then, made up of the interrelated, synthesized, focused intent streaming or raying into him as a focal point from a monadic wheel.

MDR: It had better be “His” Monadic Wheel and not “your” Monadic Wheel. The Master is the, so to say, ‘monadic inspiration’ of His Ashram, but the monadic influence emanates from His Monadic Wheel and not from the six others to which different members of His Ashram may ultimately ‘belong’.

LC: He must, as an intermediary between the higher and the lower, relate the focused intent of the overshadowing Monad

MDR: The Master of an Ashram has, yes, a monadic function within that Ashram and is certainly in greater contact with Himself as a Monad than will be possible for any members. The main ray of the Ashram, however, pertains to the level of soul/Triad. Check out A Treatise on Cosmic Fire pages 176-177 to go more deeply into the ray or rays of the spiritual triad in relation to the ray or rays of the Monad.

LC: via his own etheric light body,

MDR: We should not be talking about the etheric body here, but of triadal vehicles which are resident within the cosmic ethers. How in this instance is the “etheric light body” defined—as part of the Master’s mayavirupa or as one of His triadal vehicles?

LC: with the focused Soul within his Ashram.

MDR: The first thing the Master must do is receive and implement the Will of the Christ, Lord Maitreya, and translate it into ray terms according to the ray of His (the Master’s) Ashram.

MDR: Whatever may be the monadic ray of Master DK (and I suspect it is the third just as the Buddha’s was the third), the ray He focuses within His Ashram is primarily the second. Hierarchical Ashrams are not yet monadic ashrams. There may be such elevated groupings on the monadic plane within the Seven Monadic Wheels. At best hierarchical Ashrams are a combination of the triadal/soul ray (c.f., EP I 168-169—for both are the same) and the influence upon the spiritual triad of the Primary Ray—the monadic ray (which is perhaps only the lower monadic ray).

MDR: In my view, the language of LC at this point, needs clarifying.

LC: He must, furthermore, inspire that focused Soul to ideate on its own plane,

MDR: And what plane is that? Since 1925 and following, most of the Ashrams have been transferred to the buddhic plane, except for some scientific Ashrams (higher mental) and first ray Ashrams (atmic)

MDR: Does she mean by “focussed Soul” the consciousness of the Ashram?

LC: within the Ashram, that focused intent into a related activity, the sum total of which constitute an ashramic group plan, or an ashramic plan.

MDR: We have to see what may be the source of this ideation. Is it the Master’s monadic ray even if that ray is different from his triadal/soul ray, which is primary colouring of His Ashram. In any case an Ashramic Plan must, indeed, be formulated, but not, especially, under the Master’s monadic influence.

LC: Consider the problem of the Spiritual Soul within

MDR: Let’s see below if there is a consistent use of the term “Spiritual Soul” or if LC is always talking about the “Spiritual Soul” or sometimes talking about man in the personality as aspirant, probationer, disciple etc.

the Ashram at that particular level, not at the level of the persona, but look at the Soul from the perspective of its life and affairs within the Ashram. First, the Spiritual Soul which overshadows and to which you aspire is an evolving consciousness.

MDR: This term, “Spiritual Soul”, found also in Steiner, is not used by DK. Is this the Solar Angel, perhaps? Or does “Spiritual Soul” mean the Consciousness of the Ashram as a whole? Or does she mean the Higher Self of every individual which is really the Monad-in-extension focused within an egoic lotus created and substanded by a Solar Angel. A Solar Angel has no need to be in such an Ashram. A Solar Angel long ago was a Master of the Wisdom and has since been to Sirius for advanced training. The extension of the Monad (focused within the egoic lotus or within the spiritual triad) which we sometimes call the “Higher Self” can be understood as within such an Ashram.

The word “you” here (aspiring to Spiritual Soul) seems to indicate the man as an aspiring personality. One has to be so very clear here or confusion between these terms will result.

LC: It has not attained to all knowledge, all wisdom, all purpose. It is in a process of comprehending and embodying that Divine Purpose which is its specific relationship within the One Life.

MDR: Or does the term “spiritual soul” mean that extension of the Monad in the causal body, which is the real soul nature of the human being?

MDR: We really have to understand here the nature of “Spiritual Soul”. Sometimes, below, it seems to be the Solar Angel which, of course, in its own way, as do all Logoi, seeks to continue to understand Divine Purpose. In other places, the “Spiritual Soul” seems to pertain more to the soul consciousness of the ‘downwardly extended’ human Monad.

LC: It is in a process of ideating that Divine Purpose, surprisingly enough, into a body of wisdom

MDR: Does this mean the buddhic vehicle? Or are we talking about the accumulated wisdom within the causal body, which is really transpersonal and comes from Earth experience. That particular kind of wisdom is elevated personal wisdom, and not the Wisdom of the Planetary Logos or Higher Beings.

LC: as it relates such purpose with the substantial, substantive light of its own ashramic vehicle.

MDR: The Solar Angel is an advanced Being (a human being in a previous Mahamanvantara), so probably the term “Spiritual Soul” does not mean the Solar Angel, Who also is a Monad, and has been to the cosmic astral plane, and knows the Purpose of Itself as a Monad.

LC: And it is further, as a part of its evolutionary development, endeavoring to build within the three lower worlds of human endeavor, an integrated three-fold instrument of contact and service with the consciousness imprisoned within these three lower planes of vibrating matter.

MDR: My best take on this (following what is just said above) is that “Spiritual Soul” is that extension of the Monad which is encapsulated by the egoic lotus and which is pervaded by an aspect of the Solar Angel. However, at times it seems LC means that “Spiritual Soul” is the Solar Angel. Clarification is here needed.

LC: It has three levels of problems with which it is concerned, that which overshadows it as it endeavors in meditation to grasp, to comprehend (ever only in part but in an ever increasing comprehension), pure Purpose,

MDR: The Monad-in-extension works through the egoic lotus and (in cooperation with the Solar Angel working more on the buddhic plane) sends forth cyclically various personality expressions.

LC: focused intent as that intent is brought from the overshadowing Monad into an availability by the Master of the Ashram.

MDR: The problem I cited earlier still exists—the Master of the Ashram is accessing HIS OWN “Monadic Wheel” which is not necessarily the same as that of all members of the Ashram. This is a problem which must be taken seriously.

MDR: While some of the Master’s monadic energy may enter His Ashram as a certain influence exerted upon the major ray of the Ashram (i.e., a soul/triadal ray), each Monad-in-extension (i.e., each human Monad manifested as a soul in an egoic lotus) has the responsibility of making contact with Himself as a Monad. The Master is not the one who is making this possible though some assistance can always be offered. The right use of the antahkarana is what eventually makes this possible, as one ascends through the initiations until Chohanship is reached. This begins in a conscious manner at the third degree.

LC: Second, he

MDR: Now we are still speaking of “Spiritual Soul”, correct? And if so, as stated, the Solar Angel has no need to be within the kinds of Ashrams we are discussing. As an “initiate of all degrees” (human degrees I assume) the Solar Angel is a member of the Council of the Solar Logos. Comparatively, Ashrams such as we know them are lowly.

MDR: No aspect of the personality reaches the Ashram. Ashramic energy may eventually pour through the soul-infused personality and work through the etheric body, but if we are not talking of the cosmic ethers which compose the Ashram, then this statement does not seem correct.

LC: is concerned with ideating that focused intent, that Divine Purpose, into a body of wisdom as he relates it, purpose, spirit, with the substance of his own etheric light body within the Ashram.

MDR: As well, Purpose is not Spirit. Purpose is only an expression of Spirit. Spirit is Pure Being. Purpose is not.

LC: And third, he

MDR: We are still speaking of “Spiritual Soul” correct? The important thing here is to determine exactly what “Spiritual Soul” means. It is the Solar Angel? Or is it the Higher Self of man? The Solar Angel is not the Higher Self of man although that Angel assists the Higher Self of man. The true HIGHER SELF of man is man as the Monad. The secondary Higher Self, is that extension of the Monad we call the “spiritual triad” or the soul (expressing through the causal body/egoic lotus).

LC: is concerned with building those responsive and responsible instruments of contact and of service within the three planes of human endeavor out of the devic life of these three planes, out LC: of intelligent substance, the intelligent force and energy of these three planes.

MDR: This is, as far as I can see, a task of the soul within the egoic lotus, greatly aided by the Overshadowing Solar Angel, Who has the long accumulated expertise to do this.

LC: He is then, first, a student, a student of the Master, endeavoring always to learn, to grasp, to understand that which overshadows.

MDR: Now we are no longer speaking, initially, of man as the soul on its own plane (i.e., man within the egoic lotus and pervaded by this he Solar Angel). Rather, it seems we are speaking of the aspiring personality or disciple. The initiate can already focus within the causal body and knows himself to be a Monad-in-extension on the higher mental plane.

MDR: OR, are we somehow saying here that the “Spiritual Soul” is a student of the Master? If the “Spiritual Soul” is a Solar Angel, this is not possible. If the “Spiritual Soul” is the Monad-in-extension expressing through a causal body/egoic lotus, then it is possible.

LC: He is, second, serving a function within the Ashramic Group Life as he ideates Divine Purpose, his particular relationship with Divine Purpose, into a body of wisdom which is his contribution to the Ashramic Group Life.

MDR: This must necessarily be the initiate (not the Solar Angel) who can focus in the egoic lotus and be slightly responsive to his own Monad. It would be sufficient even to ideate the content of the higher mind, then of the buddhic vehicle, then finally of the atmic vehicle—the realm of the Master. Much will depend on the degree of advancement of the initiate. There is much that the Solar Angel has to teach and much that the spiritual triad has to reveal before anything like Divine Purpose can enter the consciousness of the initiate with any kind of definition.

MDR: DK differentiates between the Solar Angel and man’s Higher Self (which is the man as the Monad and as the extension of the Monad into the egoic lotus). I do not find LC doing this, and for me it is creating confusion.

LC: And he is, next or third, the practitioner as he endeavors to teach that devic life which has responded to the sound that he makes in the three worlds to carry into outer activity the color and tone of his consciousness and the focused intent of his purpose.

MDR: Well yes, we must as the soul-infused personality learn to rightly condition the devic and elemental lives which go the composition of our personality vehicles. This is the White Magical Process.

MDR: It does seem that LC is attributing to “Spiritual Soul” some attributes which pertain to man’s Higher Nature, his Higher Self, and some attributes which only a Solar Angel (a much higher Being than man’s Higher Self) can possess.

LC: Several questions by students…

LC: I am going to briefly touch again upon the four classes of discipleship within the Ashram with which we are concerned at this time.

MDR: Apparently only the Ashram of Synthesis…

Now, before I proceed with this, try to understand that I am referring to the Overshadowing Spiritual Soul which is itself in a process of evolution. I am not referring to the personality life and affairs or to the incarnate consciousness.

MDR: OK—but is she referring to the Solar Angel or to the Monad-in-extension on the higher mental plane and within the egoic lotus. Up to the fourth degree, one is still the Monad-in-extension within the egoic lotus and the extension of the Monad is not liberated into pure buddhic experience.

MDR: DK offers Six Stage of Disciples as you know. It will be interesting to compare these.

LC: First, the aspirant. The aspirant is a term which is used to define that Soul within the buddhic sphere who is within, and therefore constitutes, the aura of the Ashram. Such a one has his eye fixed upon the periphery of the Ashram and is endeavoring to pierce that periphery. Do you understand and are there questions?

MDR: This is not at all the way the Trans-Himalayan Teaching defines “aspirant”. An Arhat is a conscious, liberated soul focused within the buddhic sphere (presumably, the coordinated buddhic vehicle which does not begin to occur effectively and rapidly until after the third initiation).

MDR: Is one working from the buddhic sphere towards the periphery or towards the periphery from outside?

GKJ: He is attracted, then, by the radiance of the Ashram?

MDR: Sounds like from without towards the periphery—which would be more like the usual understanding of “aspirant”. But it makes no sense to give the soul the status of an Arhat (buddhically focuses) while calling the human being attracted by the radiance of the Ashram only an “aspirant”. There is a contradiction here. At least there is considerable variance from the Trans-Himalayan Wisdom of HPB and AAB both working with Masters DK, and HPB with M and KH as well.

LC: That is correct, and by the purpose that is being focused by the Master. He actually is answering to the sound of that purpose in his particular relationship with it. Insofar as the incarnate consciousness is concerned, the personality in the three worlds of human endeavor, he may or may not be a member of this Thought-form Presentation of the Wisdom, or of whatever group life is the outer reflection of the Ashram. Because on soul levels he is defined as an aspirant

MDR: The definition of an “aspirant” or a “disciple” refers to the attitude of the gradually soul-infusing personality towards the soul realm. There are also changes within the egoic lotus which indicate this (certain petal development), but not the focus of the soul within the buddhic vehicle (for the causal body still exists for the aspirant, the disciple and even the initiate of the third degree), though buddhi does begin to pervade the egoic lotus from the time of the first initiation.

MDR: There are three entities we must deal with:

The soul-in-incarnation
The soul as the extension of the Monad expressing through the causal body/egoic lotus
The soul or Soul or sometimes “Overshadowing Soul” as the Solar Angel, a very advanced Being Who would in no way be attracted to the Ashram of our ordinary Masters except to serve. The Solar Angel was a Master of the Wisdom long ago and is on its way to becoming a Planetary Logos.

MDR: It is because in the LC teaching distinctions between these three are not made or not clearly made that I see the possibility of confusion arising in the minds of many students.

LC: does not mean that he has not entered into the life and affairs of the outer group. In most instances he has entered into the group activity. He may be, insofar as this group is concerned, receiving class instruction via one of the practitioners of the Wisdom.

MDR: Now it is getting personal (I means we seem to be speaking of an aspiring personality) and seems to be referring to a particular group related to what is called “the Wisdom”. It should be a much broader consideration of course.

LNJ: Many of these aspirants may be in other societies—Theosophical, etc.?

MDR: Now we are back in the world of personality. The aspirant is the aspirant working through a personality and not some kind of soul working through an Ashram on the buddhic plane.

MDR: Though LC said she would not be much referring to the soul-in-incarnation—within the personality, her latter remarks and the questions offered, take it to that level immediately.

LC: Yes.

LC: Now we come to the probationer disciple. This is that Overshadowing Spiritual Soul who has pierced the periphery of the Ashram,

MDR: Now it is clear—we are definitely working from the periphery towards the center.

MDR: AND, we are NOT talking of the Solar Angel—at least in this instance.

LC: has taken up his particular orbit,

MDR: DK’s group of 24 were known as “accepted disciples”—a stage beyond disciples and far beyond “probationary disciple”, yet they stood only on the periphery of His Ashram. I doubt the accuracy of the term “pierced” in this context.

LC: his particular probationary place and function within the Ashram just inside its ring-pass-not.

MDR: From one perspective (the hierarchical perspective, TCF Chart XIII) I can see this as possible; from another, it is definitely premature. No probationer is really a member of any Ashram. That’s what it means to be an “accepted disciple”—to be “accepted” by a Master (and accepting) and to stand on the periphery of an Ashram.

My sense is that too many people associate with this teaching imagine themselves to be actual members of an Ashram, when they would be doing very well to stand with others on the periphery of any Ashram.

LC: The Soul in this instance has contacted (and as a result of that contact) and brought into focus as a planned service activity his particular relationship with the Divine Purpose being focused by the central directing life of the Ashram.

MDR: In DK’s terminology, this could be called, perhaps, “Chela in the Light” (Stage 2 of the Six Stages of Discipleship). Any probationer will, indeed, try to serve. But serving the Divine Plan (and even a small part of it) would be plenty. It is premature to be speaking of serving the Divine Purpose. This is out of alignment with the timing and sequence of the Trans-Himalayan Teaching.

LC: Now, the aspirant is that Overshadowing Spiritual Soul which is aspiring to service.

MDR: This is extremely doubtful as only the initiate can focus within the egoic lotus on the higher mental plane. While, essentially, we are the soul on its own plane and also the Monad, one is not consciously so until the stage of initiate or higher initiate (in the case of the Monad). The “Overshadowing Soul” is usually a term reserved for the Solar Angel. The “Overshadowing Spiritual Soul” could be considered the Higher Self, the Transpersonal Self of the soul-in-incarnation. The term “aspirant” is much better applied to the soul-in-incarnation who is awakening to its spiritual Origin and is aspiring to contact that Origin.

LC: As he begins to comprehend a planned service activity, as he begins to contact Divine Purpose

MDR: Why don’t we just leave this at the far more likely process of contacting the Divine Plan—which, after all is formulated by Hierarchy on the atmic plane! Divine Purpose is far beyond the Probationer. Even the true initiate is only in the slightest way beginning to sense it and that, very weakly. There is a problem with proportion here.

The disciple is the soul-in-incarnation. The Overshadowing Soul or Overshadowing Spiritual Soul is something else. But of course, every writer can use the terminology he or she wishes. This terminology, however, is not following progressively upon that which is already given, and quite solidly given.

LC: and to formulate that purpose into plan (a plan which will take many incarnations to play out, a plan which is his contribution as Soul to the life and affairs of the One in whom he lives, moves, and has his being), he pierces the periphery of the Ashram and moves just inside, taking up his particular place and function as a probationer within the Ashram,

MDR: My understanding is that the Ashram is not the “place” for probationers. Even a Master’s Group would be an achievement for a probationer. A third degree initiate is something of a probationer within an Ashram. The normal probationer is not even a disciple or accepted disciple. DK’s “accepted disciples” stood within the Master’s Group on the periphery of His Ashram. I would suggest that whoever is fascinated by this fourfold exposition, read carefully the Six Stages of Discipleship for a more exacting and accurate description of the process. That is my view.

LC: entering into that network of spiritual relationships which constitute his subjective group. Do you understand and are there questions thus far?

MDR: Of course, the energy of the Master and His Ashram will reach in some attenuated form, aspirants, probationer and disciples; but it is not the same thing as being within the periphery of the Ashram. Though in an interesting sense, the “Circle of Hierarchy”, very broad, does include such students—at least probationers and disciples. (TCF, Chart XIII)

RFG: What is that Soul doing before he is an aspirant?

LC: Before the Soul has arrived at active aspiration to service, he is simply engaged in that meditation which maintains an extension of his consciousness in incarnation in the three planes of human endeavor.

MDR: So this, again, is “Spiritual Soul”? It might be interesting here to compare what DK refers to as a “downward gazing soul”. A fairly high degree of development must be reached by the aspiring personality before this is possible.

MDR: No wonder that in the esoteric field student are so confused about the word “soul”. It is used so differently and with relative inconsistency by so many.

LC: He is in that meditation whether the extension of consciousness is incarnate within the physical world or whether it has discarnated according to outer appearance and is functioning within the astral or mental.

MDR: And, if we are speaking of the Solar Angel (by another term), there are various kinds of higher meditations in which such a Being is engaged. For me the “Angel of the Presence” is “Janus”, always looking in two directions simultaneously.

MDR: I do think there is value (as above) in calling the soul-in-incarnation “the extension of consciousness”. I use a similar term in relation to the Monad-in-extension.

It may, however, be a long time before the Solar Angel, for instance, becomes a “downward gazing soul”. The personality has to be in a condition which will warrant the effort.

DPF: As a Soul, then, if we have found our place of service, then we are an aspirant?

MDR: I think that whether an individual is a aspirant, probationer, disciple or initiate depends very much on the degree of consciousness and applied intelligence, love and will which is exercised by the soul-in-incarnation. Ultimately the consciousness within the egoic lotus and even the soul-in-incarnation (within the personality) are extensions of the awareness and faculties of the Monad.

LC: No. The aspirant (remember this is on soul levels),

MDR: There is a mixture in these comments—dealing sometimes with the soul-in-incarnation and other times with a type of consciousness which is resident upon the higher mental plane and higher.

LC: is aspiring to know and serve the Divine Plan for humanity within the Ashram.

MDR: In the aspirant’s meditation (upon the planes of personality) this might come through. First perhaps, the aspirant will understand something of the way he, within his limitations, may assist with the Divine Plan. Later, when the aspirant becomes an accepted disciple or initiate) more of the broader Divine Plan will be revealed.

MDR: There is always going to be a problem if the term “aspirant” is used as the aspiring human being (as DK uses it) AND as a type of “Overshadowing Soul”. The latter use of the word “aspirant” seems to me simply incorrect.

LC: Once he has arrived at that knowledge and has begun to embody it on his own level (that is to ideate it, to give purpose a plan),

MDR: There are all kinds of purposes. The Solar Angel has a purpose. The man-as-soul within the egoic lotus has purpose. The monadic purpose will not, I suggest, be available to the aspirant—technically considered. Monadic purpose is too broad, too vast—one step at a time for the humble aspirant.

LC: then he pierces the periphery of the Ashram and takes his first place within it. Then on soul levels (not—forget the outer reflection), he is serving the Divine Plan for humanity within his Ashram.

MDR: I suppose that as souls on the higher mental plane we are more closely related to ashramic endeavor than we can realize as the soul-in-incarnation. But all of this, at this stage, is necessarily taking place within the causal body/egoic lotus, and not in full liberation onto the buddhic plane where the majority of Ashrams and their actual members can be found.

MDR: Are the souls of those who are in the Lemurian stage of personality consciousness, or in the Atlantean or in early Aryan actually in an Ashram? It is my impression that when the soul-in-incarnation (functioning through personality vehicles and later through an integrated personality) has served and meditated its way into a conscious penetration of the higher mental plane, then and only then is it correct to way that the soul is a true member of an Ashram. As for the Solar Angel (if we could clarify this terminology) there is no need for it to be a member of an Ashram. It is already a Member of the Council of the Solar Logos.

“Perfected men are in the councils of the planetary Logos of their particular ray; the solar Pitris are in the council of the solar Logos.⁶⁹” (TCF 843)

LC: What constitutes the path from probationer to accepted disciple? It is the effectiveness of his work,

MDR: Accompanied, I would presume, by the benefits of Mercury and Saturn to give a stronger mental focus—one that is strictly speaking less aspirational.

MDR: DK gives two stages of discipleship before Accepted Discipleship. Little Chelaship which begins at the first initiation and Chela In the Light which holds from about midway between the first and second initiations until the time of the second initiation.

LC: the movement of his service, which he has entered into, in the Ashram, from ashramic levels down into the three planes of human endeavor and into the body of humanity. As that consciousness which he is embodying as the Overshadowing Spiritual Soul is communicated into the body of humanity, he passes his probationership and becomes an accepted disciple.

MDR: Here is my impression Lyn. LC is an intelligent and sensitive individual. She is doing her best to formulate the streams of thought to which she is sensitive. The words here given (and they are not much different in my impression from the words offered when Master R. is speaking) are simply not the words of a Master and do not have the kind of clarity and precision which comes when a Master is dictating His thought precisely.

MDR: The factor of integration is very important. The human being is an initiate when he or she can consciously focus within the causal body and stand within the presence of the “Angel of the Presence” and the Solar Angel (to a degree)—and not before. Before that time we simply have a difficult dichotomy. We need to become the soul we are, though and through, on all planes of the personality.

MDR: In all this, LC is dealing with second ray matters. I think she does rather well. Certainly according to her thought she tries to be precise. I do not find the seventh ray in all this.

LNJ: I think the Soul in the Ashram can be picked out by what he does down here.

MDR: What is needed is that the soul-infused personality be in the Ashram.

LC: Do not forget that an Ashramic Group Life is a group of servers from the probationership clear through to the central directing life, the Master of the Ashram.

MDR: I guess that the term “Ashramic Group Life” must be defined. It seems reasonable to me that as the probationers are peripherally included with the Circle of Hierarchy (TCF, Chart XIII) they could be considered to be at least influenced by the energy of the Ashram, but even second degree initiates are peripheral to true ashramic membership (and you are talking about an Ashram which I think of as very advanced—as DK described the Ashram focusing on Wisdom in His 1946 Wesak Message).

MDR: The problem of a Synthetic Group Initiation (from Initiation I to V) will enter here, but there are very great problems with such a proposal which I intend to take up when the moment is right.

LC: These are a group of serving disciples. As souls within the buddhic sphere,

MDR: This is a flat contradiction to the necessity of remaining within the egoic lotus (which is not the buddhic plane, though increasingly influenced by it) until the fourth initiation when the egoic lotus is destroyed. This is simply foundational occultism. Then and only then does liberation of the soul (the Monad-in-extension) into/onto the buddhic plane occur. One must be an Arhat for this liberation. It lies far, far ahead of most of those who aspire to be even peripheral members of an Ashram.

MDR: The main thing in all this discussion is the following: let us not over-estimate ourselves. Let us not inflate the degree of our progress so that we pretend to be or claim to be that which cannot possibly be. To do so only causes delay, pain and loss of effectiveness in service. This goes for everyone in the esoteric field.

LC: the entire Ashram, individually and collectively, is serving within the One Life.

MDR: I hope this means the Life of the Planetary Logos. Otherwise, the statement presumes far too much.

LC: Each Soul has his particular service relationship with Divine Purpose,

MDR: Each Monad does—and that stage of monadically-extended-consciousness we call the soul, is influenced by this Divine Purpose, of which the Monad contains but a tiny fragment.

LC: his particular service relationship with all the other souls in the Ashram.

MDR: Fair enough for conscious souls who are true members of an Ashram.

LC: The probationer, on soul levels, has been able to ideate his service function, certainly not in what we would call its perfect completed contribution;

MDR: The Monad-in-extension working through the causal body/egoic lotus, when that egoic lotus is sufficiently developed, understands something of its service function in the three lower worlds in service of the Divine PLAN. Divine Purpose as the Monad knows it is still far beyond an egoic lotus at that stage of development. I would suggest that only when the causal body is destroyed will a clearer understanding of Divine Purpose be the property of the soul liberated into the cosmic ethers—the buddhic plane, later the atmic and then the monadic—ultimately the logoic, but only after the destruction of the monadic vehicle.

LC: but from the end to the beginning in a certain degree of perfection, this one has formulated his particular relationship with Divine Purpose into a planned service activity. This includes many incarnations.

MDR: Fair enough in a number of ways, but let us not underestimate the scope of Divine Purpose. The Masters, Themselves, work with the Divine Plan, atmically formulated, in but very partial response to the Divine Purpose (as far as They can intuit it). Let us not reach too far into Divine Purpose—it is beyond the capacities of the people and even the souls we are speaking of here—including our individual selves.

LC: Now the personality of the aspirant or the probationer may be doing anything at any particular time. It is impossible, without having arrived at a tremendous perceptive faculty, to look at a personality and know where the Overshadowing Spiritual Soul may be placed and where it may be functioning within the Ashram.

MDR: For those of the first three and almost four initiations it will not be upon the buddhic plane or higher. This is a fundamental error, I believe, and must be thoroughly investigated. It involves the development and later destruction and sublimation of the causal body/egoic lotus.

LC: Consider, for instance, the beginning of an incarnation. The Overshadowing Spiritual Soul may be an aspirant within the aura of an Ashram, a probationer, an accepted disciple, a senior disciple, or even a part of the inner nucleus of the Ashram.

MDR: There is a fundamental confusion here, in my view. The terms aspirant, probationer, accepted disciple, senior disciples should not be applied to the soul on its own plane, but only to the soul-in-incarnation. The egoic lotus may reflect a certain development corresponding with the degree of soul infusion of the personality, but these are not, in my view, terms to be applied to the soul and certainly not to the Solar Angel. In any case, the use of terms in this way is a great departure from the terms use in the Trans-Himalayan Wisdom offered by DK through HPB and AAB.

We could point to the egoic lotus, and say that “this is the egoic lotus of a physically focussed man, or an emotionally polarized man, or a man with concrete mental focus, of an aspirant, of a probationer, of a disciple, or an accepted disciple, of an initiation”, but that extension of the Monad within the causal body/egoic lotus (that soul) should not be named as such. Examining this method of thinking of the soul on its own plane (not the Solar Angel) I can see considerable problems existing between the DK and LC views.

MDR: DK emphasizes so much the qualifications for discipleship and subsequent service. If people think of themselves as souls already functioning of the higher mental plane and even the buddhic plane, will they take care of business below?

MDR: One interesting question does arise: “What is the quality of soul consciousness on the higher mental plane from the time of the inception of the egoic lotus through its various stages of unfoldment?” At first it seems that the Solar Angel must take a large part in arranging the incarnations of the soul-in-incarnation, but later the Monad-in-extension in the causal body can intelligently cooperate. From this perspective it is legitimate to speak of child souls or later advanced souls within the causal body/egoic lotus. All the while the Monad on its own plane knows what it is, but has not mastered consciousness on the lower levels. That Monad we are no matter what the Monads’ extensions may be as soul on the higher mental plane or as soul-in-incarnation in the personality.

LC: How would another personality in the world of affairs, in observing the child, know where the Soul is functioning within the Ashram?

MDR: The main thing, from my point of view, is to so cultivate the soul-in-incarnation so that it can consciously realize itself as a true member of the Ashram, and later a member of that which is beyond. (Check LOM 69 for higher groupings).

LC: And beyond that point it is unwise for a persona to guess, for in truth, it takes one to know one.

MDR: This is a reasonable caution, though the Master can, of course, see.

LC: Do not, then, at this point, endeavor to judge either the place and function of your brother or of yourselves, of your own Spiritual Souls, based upon what knowledge you have.

MDR: DK tells us that as esoteric astrologers we must evaluate the approximate position on the Path (or not on the Path) for those who wish to have their horoscopes esoterically or even accurately interpreted.

LC: A student within a class may be a senior disciple recapitulating past growth and development for the purpose of relating it to a sequential activity in a particular time and place.

MDR: Yes, this is possible.

LC: He may be, then, sitting in a class which is made up, on the most part, of aspirants or probationers. The important point at this time is to realize that the Soul on its own plane is in a process of evolution,

MDR: The Monad-in-extension grows in consciousness through every prakritic envelope in which it finds itself immersed. Even the Solar Angel is evolving, but as it has already been to the star Sirius, for training, and is “an initiate of all degrees” (presumably human degrees) its evolution is not something we will understand. Eventually, in groups of forty-nine, Solar Angels can become Planetary Logoi.

LC: that it is confronted with the stiffest problems, that it can make mistakes insofar as its ideation of Divine Purpose is concerned.

MDR: I would simply say, at first, soul purpose or purposes inspired by the radiation of the Solar Angel into the causal body/egoic lotus and related to the Divine Plan. Later, of course, for Masters and Chohans, Divine PURPOSE will be an issue, but even Masters and Chohans know so relatively little of the Name of Sanat Kumara.

LC: Now, as one looks at the whole of a life, from the moment of incarnation to the moment of discarnation, and if one has the eyes with which to see and the mind with which to comprehend, then it might be possible to relate the function of the Spiritual Soul within the Ashram with the totality or the total effect of that particular incarnation. What effect did it have within the body of humanity? You understand? But to pick out the persona at any specific time and place in the incarnation, and to endeavor to place the Spiritual Soul from its small perspective, this is impossible.

MDR: This is an initiate ability or, with greater accuracy, that which is possible to a Master. Yet, there should be evidence in the soul-infusing personality.

Otherwise, we will find ourselves saying, “I know I don’t show any signs of it in my personality nature, but really, I am a high initiate”. I exaggerate to make the point. The signs should be there.

I am not defining “Spiritual Soul” as the Solar Angel, but as that part of the awareness of Monad on its own plane which has “descended” into the cosmic ethers and finally into the higher mental plane, where it is circumscribed to a far greater degree than on the monadic plane. Some discussion of this will be necessary.

All this is like saying, can you tell the degree of unfoldment of the egoic lotus by looking at the personality. I think the answer is both “yes” and “no”. It all depends on who is doing the perceiving. Except under extreme karmic conditions, I would think there would be evidence of unfoldment both in the form and consciousness of the personality—but, as LC says, for those who have eyes to see.

LC: When the Soul sounds that note which carries the extension of consciousness into incarnation within the physical plane of affairs, that note carries a specific intent to create a specific effect within the body of humanity over the totality of the incarnation in an ordered sequence of events.

MDR: This is a reasonable assertion. DK gives interesting information on the ray content of the note sounded and the developmental purpose of new ray content for the vehicle projected into the lower worlds. This information is in the early part of LOM.

LC: Now the consciousness, which is incarnate and which, from within the vehicle, is endeavoring to cooperate with the Overshadowing Spiritual Soul,

MDR: This is the soul-in-incarnation seeking to cooperate with the Solar Angel and the “Angel of the Presence” (which is very much a combination of the Monad-in-extension and some tolerable streams of solar angelic energy streamed into the egoic lotus or causal body). The Solar Angel cannot put its “whole Self” into the egoic lotus or destruction would result prematurely.

LC: has an obligation to that Overshadowing Spiritual Soul and to the rest of the Ashramic Group Life.

MDR: I would say that for a long time the Ashram, any Ashram, is not directly involved in the individuals ongoing cultivation of the relationship between the soul-in-incarnation and the soul on its own plane. One has to be so careful with the use of words here. There is much confusion about what is soul, what is the Solar Angel, what is the causal body, what is the egoic lotus, what is the soul on its own plane, etc.

LC: This is to endeavor (you will note that I use the term ‘‘endeavor’’) to make the effort to bring that sound, that tone, into the instrument, to bring that formulated idea (which is the predetermined effect the life is to create within the body of humanity), into the brain consciousness in order to cooperate with it.

MDR: In general, this is a reasonable assertion.

LC: The Overshadowing Spiritual Soul is obligated to sound this note into and through the incarnate consciousness

MDR: The soul-in-incarnation…

LC: and its instrumentality. The incarnate consciousness is in turn obligated to receive that note and to endeavor to reproduce it within the body of humanity.

MDR: I would say, reproduce it even within its own elemental and devic substance, and later, when there has been some success, into the body of humanity.

LC: Are there questions thus far?

LC: More questions…

LC: Before I leave this subject, consider, contemplate, the Overshadowing Spiritual Soul within the Ashram endeavoring first to establish a contact with its incarnate consciousness, that consciousness within the brain which has become identified with and within form. Consider the tremendous problem with which the Overshadowing Soul is faced. How shall it, how can it contact the incarnate consciousness? The Overshadowing Spiritual Soul lives in a world removed from form, insofar as a comparison between the buddhic sphere or the buddhic and the physical.

MDR: Now here, it seems that we are speaking very much of the Solar Angel, which has a strong buddhic expression. I think there must be strenuous discriminative effort to understand the Solar Angel as opposed to the human being’s Higher self. Sometimes it seems as it the term “Overshadowing Spiritual Soul” is being used for both.

LC: The Overshadowing Spiritual Soul has no words with which to speak. The sound it makes is a silent sound,

MDR: It cannot be silent to all ears, but rather silent to the dense type of hearing. Notes are notes, sounds are sounds. Silence is the opposite of sound (or its total synthesis), but there are some sounds which are not heard because the equipment to hear them is not available.

MDR: I must also say that Planetary Logoi and Solar Logoi speak WORDS, and offer forth SOUNDS—and thus the worlds are made. I cannot see why the Solar Angel should not have its own Words and Sounds.

Here from A Treatise on Cosmic Fire is a very abstruse section showing the Sounds and the Words which are sent forth by very great Entities—(TCF, p.926-929)

“The logoic Breath…First plane…The Sound⁸⁵ A.

This is the first etheric appearance of a solar system upon the atomic subplane of the cosmic physical plane. The seeds of life are all latent. Faculty inheres from an earlier solar essence.

The logoic Sound…Second plane…The Sound A U.

This is the body of the solar system in the second ether. This plane is the archetypal plane. The seeds of [Page 927] life are vibrating or germinating. The seven centres of energy are apparent. The one deva Agni is seen as seven. The form is now potentially perfect.

The logoic triple Word..The third plane..The Sound A U M.

The body of the solar system in substance of the third etheric plane is seen, and the three function as one. The triple energy of the Logos is co-ordinated, and nothing now can hinder the work of evolution. The three groups of devas are active, and the archetypal form is in process of materialization.

The logoic septenary word…The fourth plane…The seven syllabled Word. The logoic etheric Centres become active.

The etheric body of the solar system is now complete, though it will not be perfected till the end of another manvantara. The greater body of vitality is ready to energise the dense physical vehicle. The seven centres with their forty-nine major petals are vibrant, and consciousness thrills through every atom in the system.

An interlude or period of pause is to be found at this stage of development; in it the processes of co-ordination and of stabilisation are carried on; the energy or the vibration is increased until it becomes possible, by a simultaneous effort, emanating from all the three aspects, to bring into objectivity that which is as yet subjective. This is paralleled by man on the physical plane in the applied effort he has to make to bring through and materialise, that which he has conceived and desired. The reason so many people fail in materialising their concepts, and hence come to be reckoned as failures, is owing to the fact of their inability to make a co-ordinated applied effort, and thus set in motion substance of the three lower subplanes of the physical plane. They succeed [Page 928] in bringing their concept through from the mental plane (as does the Logos on cosmic levels) as far as the fourth etheric level of the physical, and there their energy becomes exhausted owing to three things:

Lack of sustained will or concentration,
Lack of alignment with the Ego,
A weakness of co-ordination between the two parts of the physical vehicle.

The logoic Phrase…Fifth plane…The plane of the logoic mantram of 35 stanzas. The gaseous body.

The gaseous form of the solar system now appears, and the energy centres become veiled and hidden. Accretion and concretion rapidly proceeds. The three groups of builders co-ordinate their efforts afresh and a new influx of energy—bearing devas from the logoic head centre—pours in. The lesser builders respond to the logoic mantram chanted anew at each manvantara, and the seven streams of energy from the seven logoic centres are directed downwards.

The logoic Song of Love or Desire…The Sixth plane…A poem in forty-two verses. The logoic liquid body.

This song or vibration causes the bringing in of a body of devas from the logoic heart centre to swell the efforts of those already active. The liquid body of the solar Logos appears, and the form exists in its six differentiations. Concretion is very rapid, and activity is considerably more violent owing to the greater density of the accruing substance.

The logoic Book of Life…Seventh plane…Exists in forty-nine chapters.

The entire form stands revealed. During evolution it must manifest its purpose and its nature. A third group [Page 929] of devas from the logoic throat centre appear, and cooperate with their brothers. All the fires are burning, all the centres are active, and every petal, forty-nine in number, on the fourth plane of Buddhi is producing a reflex activity upon the dense physical plane.”

MDR: A careful reading of this profound section from DK will demonstrate that it flatly contradicts what LC says about words and images.

LC: a formless sound.

MDR: Relatively…if it pertains to the relatively formless worlds of the cosmic etheric planes.

LC: It does not think in pictures. It does not move, utilize the same motion

MDR: This must be clarified. The entire cosmic physical plane is a plane of motion, relatively. There is only one NO-THING which does not ‘move’ because it is UTTERLY HOMOGENEOUS and there is no “OTHER” against which movement can be registered.

The whole Universe is an out-picturing and Great Entities previsioned its various parts and meditated it into existence. It is incorrect to say that High Beings to not speak, sing, out-picture, etc.

MDR: Maybe the “motions” are distinct. It may “move” but not utilize the “same motion”.

LC: as does mental, astral, and etheric-physical substance. What then is its method of contact with the incarnate consciousness? How can it impress that consciousness which is imprisoned within all of these forms with its planned service activity? This planned service activity relates with consciousness. It has to do with the evolution of human consciousness into that which overshadows the Soul itself, and it has to impress that planned service activity upon a consciousness which has become identified with form and capable, then, of communication only via form. Do you understand the problem with which the Soul is faced?

MDR: This is a problem of solar angelic impression; also a problem of accessing what we (as a Higher Self within the egoic lotus already know); also a problem of triadal and monadic impression, eventually.

LC: Here it has available to it a perfect line of connectivity. After all, it has extended itself as consciousness into incarnation. That consciousness which is focused within the brain is connected with the Overshadowing Spiritual Soul. Where, then, is the gap? What separates these two and why is communication between them so difficult and (up to the point of evolutionary development) so impossible to the Overshadowing Spiritual Soul?

MDR: These are legitimate questions. I presume we are speaking of encouraging the evolution of the soul-in-incarnation. The evolution of the Solar Angel is a very different matter. The evolution of the Monad-in-extension also has other problems related to development capacities within higher mental and triadal spheres.

LC: Consider the illusion and the glamour of the average student who, in meditation, receives within his brain consciousness a grouping of words and thinks this is his Soul speaking to him, or sees a beautiful picture and thinks this is his Soul impressing him with an idea. And understand that this is only the activity of the form which imprisons that incarnate consciousness.

MDR: There can of course be responses of the form which in terms of image and sound are more or less in alignment with the relatively formless impression. Really, though, the entire cosmic physical plane is form cosmically considered.

LC: And understand, then, the problem with which the Overshadowing Spiritual Soul is confronted, confronted with a barrier of form, a barrier of speech, a barrier of words, thoughts, of pictures which the mental body throws between itself and the Soul.

FNF: Well then, we have to eliminate somehow these pictures, etc. that we see. But how?

LC: There is only one method of communication between the Overshadowing Spiritual Soul and the incarnate consciousness and that is via Consciousness Itself. It is a consciousness thread that is the line of connectivity between these two. Somehow the Overshadowing Spiritual Soul, whose conscious awareness is wisdom without form,

MDR: I suspect that here we are speaking of the Solar Angel. Buddhi, where the Solar Angel is largely focussed, is relatively formless Wisdom.

LC: has to move down that thread and into the consciousness which is incarnate (without partaking of those forms on mental levels and on astral levels which are the barrier between the two).

MDR: This is reasonable.

LC: How does one comprehend, for instance, love?

LBF: By feeling it?

LC: Feeling is only a part of the form nature. Feeling is but another part of that barrier. One has to enter into the consciousness of love. One cannot do this via words, via any form.

MDR: There are seven WORDS of Power used in the antahkaranic process which induce realization of the higher aspects such as Will, Love and Intelligence.

LC: In order for the Overshadowing Spiritual Soul to communicate love to the incarnate consciousness, it must move as the consciousness of love down that thread (keeping itself free of form), and into the consciousness within the brain.

MDR: Into the mental vehicle, the astral vehicle and finally into the brain.

LC: After the consciousness within the brain has been impressed by that consciousness of love, then it will put such love into form in order to express it in the world of the personality. But to sit in the brain and to receive words or pictures, or to enter into any kind of motion and to define this as Soul communication is sheer illusion, glamour.

MDR: Well, perhaps, soul-induced communication. The elements of vibration, light, sound, colour are used for communication throughout the cosmic physical plane, and expect they have their prototypical components on still higher planes, assuming that vibration exists on cosmic planes—a legitimate question to pursue.

LC: There is the consciousness of it first; then there is the deliberate creation of a form to convey that consciousness. This takes place within the brain, not above it,

MDR: In the White Magical Process form creation only ends with the brain. Forms applicable to the lower three worlds involve the lower mind and the astral vehicle especially (very much involved in form creation). Not just the brain.

LC: because the Overshadowing Spiritual Soul does not work with form.

MDR: This is a flat contradiction to DK’s Teaching that the Solar Angel is an expert in the manipulation of the permanent atoms. The Solar Angel is a Divine Alchemist and works precisely with those levels which constitute the lower eighteen subplanes—the dense physical body of the Planetary Logos and Solar Logos.

LC: It works with ideas in the abstract sense of the word, not the concrete sense. Do you understand?

MDR: It does, indeed, work with ideas, but also vibratorily with lower substances. How else could it be involved in building a vehicle for its extension into lower form as a soul-infused personality?

LH: Of course, there is much more where this comes from. This is just one class with one particular group of students.

At a later time, I’d like to address some of the other points you raise. I persist in thinking that we continue to find some common ground, although legitimate differences remain as well.

LH: In love and brotherhood,

Lyn

MDR: My impression is that this is a largely second ray teaching, Lyn. As Lisa said, it is in many respects quite close to DK’s Teaching and even uses some of the same terminology. Of course the Teaching Ray is the second and LC must have been equipped with some of it as she was a significant teacher.

I think that once we get over some terminological differences there will be a necessary degree of clarification.

Some of this material is of generally high quality. Now we must focus on the specifics looking for consistency with the esoteric principles.

My impression is that LC was an intelligent, sensitive woman in touch with some higher energy streams. Then she interpreted these contacts, put her own words on that by which she was impressed, brought through certain teachings of esoteric value and also, to a degree, made errors which do not stand up to Correct Esoteric Proportion and the Law of Correspondences. This does not mean that what she taught is without value or that people are ill advised to follow her presentation. I am sure that much good has come and will come of the united group effort around her work.

MDR: My main point, is let people know themselves—personally, individually and eventually triadally and monadically with accuracy. Let them not exaggerate their spiritual state. Let them see to their liabilities and above all let them not think of themselves or their group as special in any way—for that way glamour lies and great delay.

Let the people fulfill the requirements for even a lesser Ashram (very, very steep) before imagining membership in an Ashram of Synthesis which is beyond the reach of even some Masters. We are all tending towards synthesis, under the Avatar of Synthesis and the Teaching Christ will bring. Synthesis is profound—beyond the understanding of most unless they have the real touch of the Monad—which is rare. For me the Ashram of Synthesis is intra-hierarchical. Nothing so far has convinced me that it is not. That we all may become more synthetic I have no doubt. The antahkarana is needed. Let people learn how to build it and use it. But let not some eager students imagine that by the quality or efforts of their previous life or lives, they are somehow qualified to be members of the Ashram of Synthesis, whereas others are not. I find the proposal untenable.

All this said, I wish to extend my heartfelt encouragement to all students of LC whom I know will benefit by working together under her guidance. The discrepancies in the various teachings will all be worked out eventually. We have only to be cautious and mentally alert in our search for Truth. No one has all Truth, not even our Planetary Logos, not our Solar Logos, etc. and on and on. Not even our Universal Logos compared with the ‘ABSOLUTE INFINITUDE’ of the ABSOLUTE DEITY. So we must indeed “walk humbly with our God”—which means, according to DK, to develop a good sense of esoteric proportion. Then we will neither exaggerate or minimize where we as monadic extensions stand in relation to the Great Planetary and Solar System and Cosmic Whole of which we are apparently a tiny part.

Now I am the one who will apologize for length and for any egregious typos encountered along the way.

With appreciation, friendship and in brotherly love,

Michael

Letter #6

This response from Lyn Hebenstreit relates to part V of Michael Robbins’ The Search for Truth in the Matter of Channeled Esoteric Writings (Part V) – Michael D. Robbins (27-6-16)

It is followed by another response by Michael Robbins to Lyn Hebenstreit below.

Lyn Hebenstreit says:

Before we dismiss what Michael refers to as “veriest nonsense” regarding the Avatar of Synthesis, believed only by the gullible, I offer a few points to consider.

True, the vast gulf in consciousness (or Being) separating The Avatar of Synthesis from a lowly “disciple on the thread” is vast, but all is part of an inseparable whole “from Sanat Kumara downwards until the chain of Hierarchy reaches the individual disciple, leading him to a later realisation that he too is but a link, and that there are those whom he also must reach and relate to the world of realities and awaken to their responsibilities.” (DINA II, p.141)

The Avatar of Synthesis will “will reveal as much of the divine purpose as humanity is able to grasp through its best minds and most dedicated aspirants; [He] will clarify the vision of the world disciples and of all who have the disciplined will-to-know and who are dedicated to and expressive of the will-to-good. (EH, p.302)

The first step is to realise clearly what are the methods whereby the Avatar can come and so reach humanity. These are the same methods, whether it is the Avatar of Synthesis, working through the Hierarchy, or the Avatar of Coordination (as I might call Him), working through humanity and representing the greater Avatar upon the physical plane. (EH, p.306)

Method 1 – Overshadowing.

…it is possible for the Avatar to overshadow some Member of the Hierarchy (as in the case of the Avatar of Synthesis) or some disciple or aspirant where humanity is concerned (in the case of a lesser Avatar). This is done through meditation, through a directed stream of thought energy, the presentation of a thoughtform and the evocation of the focussed will of the one who is overshadowed…

A group of Masters and initiates Who are specially related to the Christ’s department, as well as a group working under the Master M., are endeavouring to respond to this overshadowing which is only possible—even to Them—when transmitted to Them by the Christ [as also emphasized by LC]. (I talk here of mysteries.) It will therefore be apparent to you that, as They succeed and become increasingly sensitive to and aware of this overshadowing energy of the great Avatar, Their disciples on earth can also—in a dim and faint way—become responsive to the ideas that are formulated in the mind of their particular Master in response to avataric impression. Ponder on this.”

Method 2 – Inspiration

In the processes of inspiration, the lesser Avatar—through His life and contacts in the three worlds—will necessarily influence sensitive, spiritually oriented disciples and aspirants, and thus the inspiration coming from the cosmic Avatar becomes in time a group inspiration, and therefore can be more safely handled. This group inspiration can happen today. If it does, there will then be a simultaneous appearing of the cosmic Avatar, the World Saviour in the Person of the lesser Avatar, and—at the same time—a group saviour, composed of responsive disciples and world servers. Ponder again on this.

Method 3 – Appearance or Manifestation

Can the “massed intent” of humanity evoke response and lead to the appearance on Earth of the lesser Avatar? Some say nothing can stop it. Prophecy, expectation and the present time cycle testify to the opportunity. This possible dual event—the coming of the Avatar of Synthesis to the Hierarchy and of the lesser Avatar, His Representative, to humanity—can be a probable happening if the world disciples and aspirants measure up to the opportunity.

“The focal point of His [Avatar of Synthesis] effort and the Agent through which distribution of His energy can be made is the New Group of World Servers; this group is uniquely related to this Avatar of Synthesis. (DINA II, p.77)

The first step in preparation for the Coming Avatar is the “effort to stand with all other disciples and aspirants in an attempt to call forth the Avatar, to reach Him by focussed intensive thought and to evoke His response. This is the purpose of the new Invocation. It voices intent, makes demand and pledges cooperation. (EH, p.311)

(Hopefully our attempt to ponder various esoteric points of view will aid the effort of all disciples to “stand together” in potent invocation).

The second step is to provide “a nucleus or group through which the Avatar of Synthesis can work when the lesser Avatar has come forth upon the physical plane. This involves individual activity, the sounding out of a clear note, based on clear mental perception, the recognition of those allied in the work and the development of conscious group work. In this group work the personality is subordinated and only the following determinations are dominant:a. The determination to offer group service—as a group—to the world group.
b. The determination to establish right human relations upon the planet.
c. The determination to develop everywhere the spirit of goodwill.
d. The determination to withstand evil through planned group activity.” (EH, p.312)

Maybe the idea of the Avatar of Synthesis working through a group of aspirants and disciples is even more “nonsensical” than Him working through 7 disciples on the thread, but I suspect both propositions warrant serious consideration.

In regard to the issue of whether or not the Avatar of Synthesis had any role in “approving” 7 disciples on the thread chosen to step down the energy of synthesis to the World Group of Disciples, that’s above my pay grade. I would, however, point to Master DK’s opinion that “one of the great needs of all disciples and aspirants is the detached relinquishing of pet theories as to life, discipleship and the Plan; the preserving of that open mind which is ever ready for the unexpected presentation and able (when the spiritual vision is strong enough) to achieve a quick reversal of all preconceived ideals.”

In regard to the issue of time, first of all, Lucille says that “their [7 disciples on the thread] training began, and even their service initiated, several hundred years ago within the Ashrams of the Masters M, R, and KH.” She does not say that they were selected as “disciples of synthesis” at that time. It would make sense that the ashram of KH is mentioned, rather than DK, since Master DK had not yet attained to Mastery.

Secondly, when (or should I say where?) the Eternal Now is involved, time lines can go astray. According to Master DK, one of the objectives of the ashrams preparing for the Reappearance is to “prepare the minds of men so that they may be ready for the influence of the Avatar about Whom the Scriptures speak. He is called the Avatar of Synthesis and His influence will be spread through the work and the activity of the Christ.” I’m not aware of any “Scriptures” written recently, so it appears that the work of the Avatar has been in the pipeline for quite some time.

Finally, in regard to the pain of repudiating “within oneself what one has previously held as an incontrovertible truth” that is unnecessary if one remembers what Lucille said in respect to her communication from Master R (as pointed out by Lisa) – “no one ever gets to the point where they are infallible. Where they can’t make any errors, there’s real danger. Everyone can and does bring thru errors. Everyone can and does color.” Working hypotheses are useful, in my opinion, but incontrovertible truths can lead to trouble.

Michael Robbins’ response to Letter#6:

Dear Lyn,

MDR: Thank you for your response. I want to make sure I am understood. After MDR:

Before we move ahead, I want to clarify that the issue is one of proportion, magnitude and scope. I of course, believe in the presence and effectiveness of the Avatar of Synthesis. The nonsense is in the “personal relationship” which some seem to think they have with a Being more advanced than our Planetary Logos, when our Planetary Logos can only appear to the initiate beginning at the seventh initiation! I try to keep things in proportion. I have no doubt that this Great Avatar can work through the Planetary Logos, through the Christ (a becoming seventh degree initiate) and through large well-intended groups, such as the General Assembly of the UN and, even more importantly, the New Group of World Servers.

I heard of a teacher who loudly invoked the Avatar of Synthesis to curse one of the Scandinavian countries, importuning Him to make sure this country sank into the waves! Of course this is an extreme example and really crazy, but we have to remember that we are dealing with aspirants and disciples who have not even contacted a Master directly for an interview in the Ashram. At best then, such people could respond to a stream of synthesizing energy generally released by this Great Being, but the relationship is certainly no more than that. One of my major emphasizes is to understand what is large and what is small and where the aspirant or disciple really fits.

LRH: Before we dismiss what Michael refers to as “veriest nonsense” regarding the Avatar of Synthesis, believed only by the gullible, I offer a few points to consider.

LRH-DK: 1.True, the vast gulf in consciousness (or Being) separating The Avatar of Synthesis from a lowly “disciple on the thread” is vast, but all is part of an inseparable whole “from Sanat Kumara downwards until the chain of Hierarchy reaches the individual disciple, leading him to a later realisation that he too is but a link, and that there are those whom he also must reach and relate to the world of realities and awaken to their responsibilities.” (DINA II, p.141)

MDR: I do not at all dispute the Great Chain of Hierarchical Relationship—the “trickle-down theory” works in occultism. I am speaking about direct, almost “face to face” relationships with such Great Beings. Somewhere in DK there is a discussion about how Sanat Kumara cannot be seen “face to face” until the fifth initiation. To do so before that would be fatal to the present constitution of the candidate for initiation. So first, Sanat Kumara is seen as a “Star” at the third degree; then as an “Eye” at the fourth degree; and only then “Face to Face”. I resist inflation wherever I find it, or think I find it. It is one of the main ingredients of glamour along with minimization—both violations of right proportion.

LRH–DK: 2. The Avatar of Synthesis will “will reveal as much of the divine purpose as humanity is able to grasp through its best minds and most dedicated aspirants; [He] will clarify the vision of the world disciples and of all who have the disciplined will-to-know and who are dedicated to and expressive of the will-to-good. (EH, p.302)

MDR: Of this I have no doubt in a general way. I am speaking of “personal relationships” or better “direct relationships” with the Avatar of Synthesis. His influence, of course, will reach all who are developed enough to respond.

LRH—DK 3: The first step is to realise clearly what are the methods whereby the Avatar can come and so reach humanity. These are the same methods, whether it is the Avatar of Synthesis, working through the Hierarchy,

MDR: Note this—this Great Being is much more likely to work through the Planetary Logos and the Spiritual Hierarchy of our planet than through aspiring individuals who, in my view, have lost their sense of proportion. I referred to that section where DK describes the meaning of “walk humbly with thy God”.

R&I 258: “The group, therefore, to whom I address this instruction is not the group or groups who will first receive these papers. The instruction is intended for a group which will come later and which will prepare the way, and of which some of the more advanced aspirants can form part if they “walk humbly with their God.” This, my brother, is one of the most advanced injunctions in any of the world Scriptures and is found in The Bible. It has no reference to humility as usually interpreted and understood. It signifies the ability to view all life with a sense of divine proportion and from the angle of spiritual mathematics, and (paradoxical as this may sound) with no sense of dualism. The usual meaning is not correct. It involves acceptance and comprehension of purpose, and this in such a manner that the consecrated personality—under control of the Monad, via the antahkarana, and in cooperation with the one known God—walks the ways of Earth as a channel for the three divine qualities (love, will and intelligence), but also as a channel for that which these three qualities will enable him later to sense, know and reveal.”

LRH—DK: or the Avatar of Coordination (as I might call Him), working through humanity and representing the greater Avatar upon the physical plane. (EH, p.306)

MDR: Fair enough. I think I have been somewhat misunderstood. What I want to see examined is the inflation commonly afflicting aspirants who are by no means qualified to enter any Ashram and deal with any Master “face to face”. I remember meeting quite a few NS students who were sure that the third degree was imminent in their lives. I can only say that, from my perspective, even the second degree was not. When a right sense of proportion is established, all claims and certainly the very exaggerated ones, will be purged from the consciousness of aspirants and disciples.

LRH—DK: Method 1 – Overshadowing.

MDR: No problem here as long as we sustain the necessary proportion. A Master is a kind of “lesser avatar” and such overshadowings have been attempted. It was how the Christ worked with the Master Jesus; it may have been the way that Jesus worked with Apollonius; I also think it was the way the Buddha (already the Head of the Hierarchy for some 2500 years) worked with Gautama..

LRH—DK 4.: A group of Masters and initiates Who are specially related to the Christ’s department, as well as a group working under the Master M., are endeavouring to respond to this overshadowing which is only possible—even to Them—when transmitted to Them by the Christ [as also emphasized by LC].

MDR: You realize, of course, that this is a very important proportional statement, especially if we wish to speak of the Ashram of Synthesis and its membership, and how disciples respond to the energy of synthesis. These Masters are not responding directly to the Avatar of Synthesis, but only indirectly through the mediation of the Christ. This rather supports my contention that the Ashram of Synthesis is a very high Ashram, and that those who think they are in that Ashram are only responding to the general, attenuated flow of the Energy of Synthesis as mediated from the Avatar, through the Christ, through certain Masters, into certain Ashrams, and eventually on to initiates and disciples who can respond.

LRH—DK: (I talk here of mysteries.) It will therefore be apparent to you that, as They succeed and become increasingly sensitive to and aware of this overshadowing energy of the great Avatar, Their disciples on earth can also—in a dim and faint way

MDR: Note this please, and, of course, with this statement I have no problem. This is a lot different from walking in the Door of the Ashram of Synthesis!

LRH—DK: —become responsive to the ideas that are formulated in the mind of their particular Master in response to avataric impression. Ponder on this.”

MDR: It’s all a great chain of energy mediation. No problem exists in my mind with this method. Further, if the people who think they are members of the Ashram of Synthesis are those who, perhaps, are especially sensitive to the Energy of Synthesis, it will reach them in some attenuated form, even if they are not members of this Great Intra-Hierarchical Ashram.

LRH—DK: Method 2 – Inspiration

MDR: No problem here. This is simply the conduction of energy through a transformative reduction of intensity.

LRH—DK: This group inspiration can happen today. If it does, there will then be a simultaneous appearing of the cosmic Avatar,

MDR: Note the implied “extra-systemic” nature of the Avatar of Synthesis—a cosmic Being! More then to reflect upon in regard to proportion.

LRH—DK: the World Saviour in the Person of the lesser Avatar, and—at the same time—a group saviour, composed of responsive disciples and world servers. Ponder again on this.

MDR: This is the ideal future of the New Group of World Servers. I wish to be understood—the energy of Synthesis and various higher energies will reach humanity and especially rightly oriented disciples. Let’s just be realistic about where the disciples actually stand. I hope I will not be misunderstood when I say that most of those who think they are members of the Ashram of Synthesis could not walk in the ‘Front Door’ of even an ordinary Ashram. They just are not qualified, and their task (as is mine as is yours, as is the task of all of us) is to see to our qualifications!

LRH—DK: Method 3 – Appearance or Manifestation

Can the “massed intent” of humanity evoke response and lead to the appearance on Earth of the lesser Avatar?

MDR: There is I think a seventh ray Avatar coming forth. Is it Master R? Or perhaps one of His representatives?

LRH—DK: Some say nothing can stop it. Prophecy, expectation and the present time cycle testify to the opportunity. This possible dual event—the coming of the Avatar of Synthesis to the Hierarchy

MDR: So let us not pretend that somehow, “we” are already members of the Spiritual Hierarchy of our planet. By dichotomizing the “Overshadowing Soul” which we think we are (and much depends here on how we deal with the reality of the Solar Angel), from the personality with which we are more often identified, this error can creep in.

MDR: This material from DK which you are quoting strengthens my belief that the Wisdom Ashram (the Members of which are Masters, some of Whom cannot even respond directly to the Avatar of Synthesis) is an intr-Hierarchical Ashram. Those interested in Synthesis will receive a stream of it, but not directly as even Master M., a great first ray synthesizing Master, cannot receive the Avatar’s influence directly.

LRH—DK: and of the lesser Avatar, His Representative, to humanity—can be a probable happening if the world disciples and aspirants measure up to the opportunity.

MDR: Perhaps DK means the “Avatar of Coordination”. But the Appearing One will be a “lesser Avatar”.

LRH—DK 5.: “The focal point of His [Avatar of Synthesis] effort and the Agent through which distribution of His energy can be made is the New Group of World Servers; this group is uniquely related to this Avatar of Synthesis. (DINA II, p.77)

MDR: We have Taurus (a strong Shamballic Sign) ruling the NGWS, the fourth ray (a synthetic ray) and the NGWS is a world-wide group. If the General Assembly can be impressed by the Ashram of Synthesis, then of course the New Group of World Servers can be so. No problem here.

LRH—DK 6.: The first step in preparation for the Coming Avatar is the “effort to stand with all other disciples and aspirants in an attempt to call forth the Avatar, to reach Him by focussed intensive thought and to evoke His response. This is the purpose of the new Invocation. It voices intent, makes demand and pledges cooperation. (EH, p.311)

MDR: And here we cannot be sure whether a “lesser Avatar” representing the Avatar of Synthesis is meant or the Avatar of Synthesis, Himself. I think the task of Hierarchy is to invoke the Avatar of Synthesis, and humanity, the lesser Avatar. Probably also, we are talking about the Great Invocation. Do the LC people use the Great Invocation?

LRH: (Hopefully our attempt to ponder various esoteric points of view will aid the effort of all disciples to “stand together” in potent invocation).

MDR: This is a very important statement, and I agree with it. Divided we fall; united we stand. As you said, we can surely find the common ground which will enable us to work together towards the next phases of the Divine Plan (even if there is still work to be done in understanding various points of difference or apparent contradictions). If the Externalization of the Hierarchy and the Reappearance of the Christ are the goals of any group, I, for one, will embrace those objectives and stand with that group.

LRH—DK 7.: The second step is to provide “a nucleus or group through which the Avatar of Synthesis can work when the lesser Avatar has come forth upon the physical plane.

MDR: “Later will come an Avatar Who will achieve neither the full enlightenment of the Buddha nor the full expression of the divine love of the Christ, but Who will have a large measure of wisdom and of love, plus that “materialising power” which will enable Him to found a divine powerhouse upon the physical plane. His task, in many ways, is far more difficult than that of the two preceding Avatars, for He carries in Himself not only the energies of the two divine principles, already “duly anchored” upon the planet by His two great Brothers, but He has also within Himself much of a third divine principle, hitherto not used upon our planet. He carries the will of God into manifestation, and of that will we, as yet, know really nothing. So difficult is His task that the New Group of World Servers is being trained to assist Him. Thus an aspect of the first ray principle will be anchored by Him upon earth.” (EP II, p.281)

MDR: Also, for still greater encouragement, the following: “Later, the Avatar will emerge Who will embody in Himself all that the Buddha had of enlightenment and all that Christ had of acquiescing love. He will, however, also embody the energy which produced the Approach of Appropriation, and when He comes forth, there will transpire a [Page 280] great appropriation by humanity of its recognised divinity, and the establishing upon earth of a station of light and of power which will make possible the externalising of the Mysteries of Initiation upon earth. This approach is the cause of much of the present turmoil, for the Avatar is on His way.” (EP II, p.279-280)

LRH—DK: This involves individual activity, the sounding out of a clear note, based on clear mental perception, the recognition of those allied in the work and the development of conscious group work. In this group work the personality is subordinated and only the following determinations are dominant:

a. The determination to offer group service—as a group—to the world group.
b. The determination to establish right human relations upon the planet.
c. The determination to develop everywhere the spirit of goodwill.
d. The determination to withstand evil through planned group activity.” (EH, p.312)

LRH 8.: Maybe the idea of the Avatar of Synthesis working through a group of aspirants and disciples is even more “nonsensical” than Him working through 7 disciples on the thread, but I suspect both propositions warrant serious consideration.

MDR: For the moment, Lyn, I conceive that the Avatar of Synthesis will work through Members of the Hierarchy, but only through meditation by the Christ. I can see that stream flowing eventually into the New Group of World Servers as the “the Agent through which distribution of His (the Avatar of Synthesis’) energy can be made”, but this is a vast group and the relationship is impersonal. The Avatar’s energy will reach them, but probably through the kind of mediation which DK has been discussing. The Masters/Mediators can help direct the Avatar’s energies to the New Group of World Servers, some of whom are members of Ashrams.

If the Christ must meditate that Avataric Synthetic Energy to even great Masters like Master M., humble disciples, even those in groups, must accept the hierarchical mediation by lesser Masters, etc. and forego the inflated thought of direct relationship with this “cosmic” Avatar.

MDR: I have thought seriously about it, and the above is my conclusion—a conclusion which will help groups of aspiring disciples to avoid inflation.

LRH—DK 9.: In regard to the issue of whether or not the Avatar of Synthesis had any role in “approving” 7 disciples on the thread chosen to step down the energy of synthesis to the World Group of Disciples, that’s above my pay grade. I would, however, point to Master DK’s opinion that “one of the great needs of all disciples and aspirants is the detached relinquishing of pet theories as to life, discipleship and the Plan; the preserving of that open mind which is ever ready for the unexpected presentation and able (when the spiritual vision is strong enough) to achieve a quick reversal of all preconceived ideals.”

MDR: While I value what DK has just said above, you realize that this paragraph can be incautiously used to justify any type of novel procedure, no matter how unlikely. When that Avatar was not even associated yet with our Planetary Logos, I do not see how any “approval” could be given to aspirants who at that earlier time may not have even been “on the thread”. There is, in my view, a temporal and magnitudinal mismatch here, and I cannot accept it at this time.

LRH—LC 10.: In regard to the issue of time, first of all, Lucille says that “their [7 disciples on the thread] training began, and even their service initiated, several hundred years ago within the Ashrams of the Masters M, R, and KH.”

MDR: How many hundred years ago? 500? Was Francis Bacon a Master? I suppose the devil is in the details as is so often said. Since we do not know the time period (“several” being a vague descriptor), and since we don’t know who they are (though you offered a few reasoned estimations), we are not in a position to judge the reasonableness of the assertion. There is also the question of whether the overshadowing of the Planetary Logos by the Ashram of Synthesis was at that time even foreseen—so many changes there have recently been (of which DK speaks when comparing modern with older methods of discipleship training). For me, still, the assertion is out of proportion. The Avatar of Synthesis does not reach certain great Masters directly—even now—so what was His relationship to those Masters, centuries ago? Did they, in their earlier lesser state, foresee His coming? The whole thing about “approval” by the Avatar of Synthesis seems to me far-fetched. Many people are in line with the Stream of Synthesis, and they receive it in various ways. There is a problem with the assertion that seven rather ordinary people are selected by Masters and approved by this “cosmic Avatar” as special receivers. This problem is called “the Glamour of Special Selection” and it sorely afflicts many individuals and even groups who wrongly and unjustifiably feel “specially selected”.

LRH: She does not say that they were selected as “disciples of synthesis” at that time. It would make sense that the ashram of KH is mentioned, rather than DK, since Master DK had not yet attained to Mastery.

MDR: Yes, it would make sense that KH was mentioned and not DK, but we have the Master R problem, depending on how many hundreds of years ago are entailed by the “several” LC mentions. Francis Bacon was not, I think, yet a Master.

MDR: Anyway, Lyn, this ‘selection and approval process’ does not seem reasonable to me, given the cosmic status of the Avatar of Synthesis. Disciples can certainly bring the energy of Synthesis forward without being “approved” by an Avatar overshadowing the Planetary Logos! To me, the proportion is off, and until it sits right with me, intuitively, I must hold the assertion as very improbable.

LRH: Secondly, when (or should I say where?) the Eternal Now is involved, time lines can go astray.

MDR: I don’t accept this as probable. The Eternal Now is involved with Identifying as Being which destroys the mobility of parts necessary for Time to exist. From my perspective, the Eternal Now is not involved with time manipulation. I would not use this as recourse to explain the otherwise, in my view, improbable.

LRH–DK: According to Master DK, one of the objectives of the ashrams preparing for the Reappearance is to “prepare the minds of men so that they may be ready for the influence of the Avatar about Whom the Scriptures speak. He is called the Avatar of Synthesis and His influence will be spread through the work and the activity of the Christ.”

MDR: Following this quotation is an important paragraph: “It must be remembered that synthesis is an aspect of the first divine characteristic, the Will, or rather, the Will-to-Good. This energy or influence, which the Christ Himself will wield (and for which He has been long preparing Himself), produces cohesion, a drawing together and a tendency to fusion and union. The separateness of humanity, and its selfishness, had reached such vast proportions, and its effects were so completely dominated by the Forces of Evil, that—in response to the massed inchoate demand of humanity—the Hierarchy called for spiritual interposition. The endless selfish propaganda, in speech or in writing, most of it materialistic, nationalistic and basically untrue and wrongly motivated, became such a clamour that it reached to spheres usually impervious to the sounds of earth; the Avatar of Synthesis was called in to aid.”

MDR: From the above it is quite clear that we are speaking of the Black Lodge attack during the years leading up to the Second World War and occurring during that war (reference. “selfish propaganda”, nationalism, etc.). There are also Eastern Scriptures in which this coming Avatar may have been mentioned. But we have to deal with both the idea of an ancient prophecy and a modern invocation. Maybe both are true. Maybe the Old Commentary contains something—I would not doubt it.

By the way, in the paragraph above is a good practical definition of Synthesis.

MDR: The whole thing, Lyn, is about inflation and proportion. DK is so strict about what disciples must do to have “whipped the lower nature into shape”: “Many people are regarded as initiates who are only endeavoring to be initiate. They are not, however, real initiates. They are those well meaning people whose mental understanding outruns the power of their personalities to practice. They are those who are in touch with forces which they are not yet able to handle and control. They have done a great deal of the needed work of inner contact, but have not yet whipped the lower nature into shape. They are, therefore, unable to express that which they inwardly understand and somewhat realise.”

This is what I have seen everywhere, followed by claims to be members of this or that Ashram. For me, it just doesn’t add up. People can be on the stream of a certain energy, of course, and may eventually rightly assimilate it and express it, however they are not there yet, and they had better realize (and of course, I speak to myself also).

LRH: I’m not aware of any “Scriptures” written recently, so it appears that the work of the Avatar has been in the pipeline for quite some time.

MDR: Timing is sometimes flexible. We know that Christ will come at such a time that He alone knows (or perhaps there are few hierarchical Intimates Who know). Conditions have to be right. Maybe in the Old Commentary from the inner libraries, there is a prediction for the coming of such an Avatar just as there is the prediction of the coming of the Rider on the White Horse. I don’t necessarily doubt it. I do doubt the asserted proportion, which I consider disproportion. That’s just my take. Others may see it differently and to their points of view they are entitled.

If the Christ was not even aware of the Arcane School until it began its study of the Problems of Humanity, are we to imagine that a cosmic Avatar (greater than our Planetary Logos ( a Logos Whom I cannot face until the seventh initiation) is going to be aware of individual disciples who may not have even taken the third degree when they were especially ‘selected’ by their then Master? One can be “on the thread” without taking the third degree—this is pretty clear. My intuition tells me the whole assertion about selection and approval “out of proportion” and when that impression dawns on me, I tend to think that the assertion has failed one of the major tests of the Law of Correspondences in which proportion is deeply involved.

LRH 11: Finally, in regard to the pain of repudiating “within oneself what one has previously held as an incontrovertible truth” that is unnecessary if one remembers what Lucille said in respect to her communication from Master R (as pointed out by Lisa) – “no one ever gets to the point where they are infallible. Where they can’t make any errors, there’s real danger. Everyone can and does bring thru errors. Everyone can and does color.” Working hypotheses are useful, in my opinion, but incontrovertible truths can lead to trouble.

MDR: This is why straight dictation from a Master followed by proofreading (as was directly stated in relation to Esoteric Astrology) is so much more reliable than the process through which an intending-amanuensis puts his or her own words on an abstract energy stream supposedly emanating from a Master. That LC saw her own possibility to err is good. Master DK did not let A.A.B. get away with errors, though probably a few crept in (such as the clerical error through which she inadvertently revealed His name—before which He was simply “The Tibetan”). A.A.B. also said that if she had refused to take down exactly what DK said, He would have abandoned her as an amanuensis. It is simply a different process. But surely A.A.B. would never have considered herself as “infallible”. She thought of herself as a perfectly normal English woman. DK, of course, chided her for this and for her motives in stating it.

Lyn, unless something really rings true to me, and fulfills my estimation of the Law of Correspondences and what I will call the ‘Law of Reasonable Proportion’, I simply must question it and hold any final judgment about its accuracy in temporary suspension. For the time being, in relation to a number of these matters, I lean towards non-acceptance and think, act and speak accordingly. If my intuition reveals that I have been in error, I will change my assessment of the material which I now regard as questionable—and of course, I am selective regarding such material. There are certain points I am examining—certainly not the whole LC teaching much of which I necessarily respect.

I also reassert that I am not looking at only one teaching in this process of examination. There are a number of them which have assertions which I am questioning as reasonably as I can. I do not reject teachings in their entirety, and there is much good that I have seen in the LC teaching. There are some teachings, as you know, which are riddled with glamour. I do not find that with LC, but I do find it with the “Ascended Masters‘ Teaching”. I try to be as fair and honest as I can be. I give the reasons why can accept or not accept. I do not insist that others have to do as I have done. Time will tell, and I am ready to have my errors in assessment revealed to me, either my soul, my intuition or by One Who Knows.

I continue to see inspirational and esoteric value in the LC teaching. I do not hold it on the same level as the dictation by Master DK through AAB, or even the writings of HPB, who served DK as an amanuensis for at least some of her writings, but I respect it and see that it has done many much good. The profundity of what has been offered in The Secret Doctrine and A Treatise on Cosmic Fire and The Rays and the Initiations staggers me and I see centuries ahead necessary for assimilation and right expression. You are much more the expert with the LC writings. Maybe you feel the same way about them and that would be your prerogative. Ultimately, freedom of the will is inviolable.

Meanwhile, my respect and encouragement to all sincere students of any teaching which, principally, means well for humanity and this, of course, includes the LC teaching.

In Brotherhood and Appreciation for the way you attempt to synthesize various esoteric teachings in a reasonable manner.

LL&P,

Michael

2 Responses to Alice Bailey & Lucille Cedercrans: Dialogue Letters 5-6.

Lisa Love says:

July 8, 2016 at 3:41 pm

The Meditations of Lucille.

To avoid some sort of feeling that there are these special meditations that people don’t have access to that give some undue importance to Lucille’s work, I will attempt to summarize them without details. In comparing her meditations with others I have been exposed to, especially from classical yoga along the lines of the Yoga Sutras of Patanjali and Buddhist meditation techniques, once again I will state that her techniques are a lot like Raja Yoga. They involved sustained concentration, placement within certain centers, and most of all what Georgia Lambert used to call it ” pineal gland massage.” (Note: I for one can verify this because I literally used to feel a pulsation in the center of my head when doing them).
The meditations give a specific set of alignments and different alignments create different effects.

I know Michael and your rituals you were creating alignments in some similar ways with a more 4th ray and 7th ray mix. To let you know some of the differences. We did not invoke ray lords in Lucille’s meditations, but you were instructed to meditate on a ray for at least a few weeks time. (Ideally, you would take one ray and meditate on it for an entire moon cycle). Also, there was no astrological connection as Lucille does not talk about esoteric astrology. I know when I actually did these meditations on a ray, I would experience the ray as I did so. That is how I was learning about the rays, through invocation, experience, and making notes of what the effects were in my life. When I became exposed to your Seven Ray Seminar, the approach was difficult at first for me to adjust to, because it was more scientific testing and analysis compared to the experiential method I was taught.

The invocations and evocations of Lucille’s meditation involve some creative visualization in terms of different alignments that you are making and trying to sustain. These alignments can be with centers (heart and above), ashrams, and Masters. Along these lines the main meditations involved center work, which is also similar to meditation techniques given in classical yoga forms of Laya Yoga, Kriya Yoga, and Kundalini Yoga. The famous “cave” technique that was supposed to be so secret and special in the 1980’s is the exact same meditation technique I found in a book on Stress Reduction that had sold over 3 million copies at the time. As the authors lived in the Los Angeles area, I assumed that they may even have taken a Nature of the Soul class with Georgia and had gone off and published the techniques later in their book. Because I could prove this technique had been published already Michael Miles and Glen Knappe used that information to influence their decision to publish the books.
I can also say there is some visualization work in the Cedercrans work, but it is a far cry from the technical visualizations that you see especially in Tibetan Buddhism. In comparison to that discipline, Lucille’s meditations in the visual sense, are fairly primitive. Again they are more like classical yoga
more from the Hindu tradition where you are holding sustained concentrated focused attention.
When practiced rigorously I can speak from my own experience these meditations lead you into various states of Samadhi. At the time when I went into these states I had no idea what was going on. I got limited insight from my teachers in the Nature of the Soul teachings. The best support I got was from my many professors at the Institute of Transpersonal Psychology, especially from one professor who was a neurobiologist who also studied kundalini yoga. She was the one who finally helped me figure out the remaining pieces that had never made sense to me. So, it is interesting that Lucille was picking up and giving out meditations that do have dramatic effects, mostly along the lines of the “magic of consciousness” as they might call it, in that it DID, at least in my case, dramatically shift my consciousness and give me a completely different understanding of “who” I felt I was.
However, I do not see these meditations as 7th ray. Maybe more 2nd ray. Not too sure about 1st ray, but I don’t think I am informed enough to really speak about the rays and meditations. Perhaps Michael, you could be useful here. If I had to make a primitive assessment I would say you might consider that her meditations have some fifth and seventh ray in terms of the alignments that you make with some minimal visualization and sustained focused placement of attention in a step by step manner. You might also say there is 7th ray in terms of the use of some invocations, primarily through use of seed thoughts. But, there again, meditation with seed leading to meditation without seed is hardly unique to Lucille’s meditations. You can even find this in some Christian contemplative exercises.

Regarding the 7th ray and Lucille, what I can say is there is actually a propensity to a glamour in her work in that you can start to think that you’re doing all this subjective magical work and manipulating things on the inner planes and having effects that in truth may all be just be one big fantasy and illusion. Yes, we can create effects through meditation in the subjective worlds, and there are certainly a lot of various techniques used to do that. All thought is creative to some level and sustained concentration helps to create effects. This is a foundational idea behind Book Three of the Yoga Sutras of Pantanjali. Of course, in Wicca and Shamanic traditions (including Tibetan Buddhism) you may use external aids to help you create those magical effects. None of that is found in Lucille’s meditations. You won’t light candles, or do incantations, or blow trumpets, etc. You may however say certain words like Selah and See-la-Aum and be encouraged to sound notes on particular keys, and to do some work with the devas. This teaching is found mainly in the Nature of the Soul books, and it is interesting that both in Nature of the Soul classes I have taught and study groups I have been in, around Lesson 21 of Nature of the Soul when you get into the “White Magic” stuff of color, sound, vibration, it all gets a little to obtuse and students tend to drop out. Actually, these later lessons in Nature of the Soul have some parallels with A Treatise on White Magic in that the premise is to learn the magic of consciousness, or how to become the conscious soul incarnate. What does this mean? I will speak from my experience. It means, that you set up certain alignments in the head centers, create the pulsation of the pineal gland, put the ego on the alter of the cross in the cave (I am taking about what the techniques teach), and become open and receptive to alignments made through the higher head centers (stuff taught in TT I & II) so that the soul actually incarnates into the cave and puts you into states of Samadhi. These altered states literally transform your consciousness. Ironically, again, the only ones who could effectively explain what was happening with these techniques in my situation in the 1980’s were those I found later in the 1990’s and early 2000’s who were not part of the Cedercran’s teachings, but part of the Transpersonal Psychology (and now also Integral) movements. So, when Cedercran’s people talk about becoming the “conscious soul incarnate” well now you know what that is meant to entail, though not everyone has the same experiences I have, which again I feel only come about if you rigorously practice the step by step meditations in earnest over time.
Back to the inner plane work that Cedercrans talks about. From my work trying to understand Bailey, I would say all subjective work has some effect. The question is what kind of effect? Effects on the astral plane? Mental plane? Buddhic plane? And, how do we really know where we are? This is something I especially appreciate about what you are attempting Michael. I for one have been greatly benefiting from your many audios on this posted on YouTube with the Morya College. I think we avoid a lot of glamour if we start to really look at where we really are in terms of our spiritual evolution. As mentioned before, I keep getting more and more demoted the more I realize how much I have yet to realize and master. As with any group, we can succumb to a lot of glamours thinking we are doing magical work on the inner planes, though of course all sincere attempts from a sincere heart are bound to be beneficial. I just feel that caution is advised along with discernment and detachment. Let the dialogue continue!!

Lisa Love says:

July 8, 2016 at 4:03 pm

My own personal opinion being very familiar with both these teachings (having read all the Bailey books except Cosmic Fire three, four, a few five times) and having read all the Cedercrans teachings (including Teacher Training I & II) and having taught her Nature of the Soul and Corrective Thinking classes is that I concur with Michael in this quote, “I continue to see inspirational and esoteric value in the LC teaching. I do not hold it on the same level as the dictation by Master DK through A.A.B., or even the writings of H.P.B., who served DK as an amanuensis for at least some of her writings, but I respect it and see that it has done many much good.”

I guess that will come as a shock since I was so heavily involved in the Cedercrans teachings in the 80’s and am a trained teacher. I guess that is why I emphasize the meditations of hers, because to me they were of the most value, and I honestly have not met many of her followers who have rigorously practiced them. There is a lot of value in Cedercrans work and I do not think I would have transformed my consciousness (versus my intellect) without them in this life. But, like Michael, when I put the two teachings side by side without attachment to either, I default much more to Michael’s point of view.

Having said this, I have always been a bit of a skeptic even with the Bailey teachings. I think Michael can remember this about me. I was also one of the first (Peggy was with me) to introduce Michael to the Cedercrans teachings. And, for about a decade I was much more Cedercrans than Bailey. So maybe I am deluding myself, but I don’t feel overly attached to either Bailey or Cedercrans. I just know that as I read the above dialogue, what Michael says rings more true for me in the sense of being more congruent to what makes sense both intuitively and logically. I don’t think that diminishes what Lucille did at all. She was a remarkable woman. I see it as Michael does, that she was more in tune with the overall field and “on the thread” at some level interpreting what she picked up in that field and by her own admission putting these thoughts into her own words. That does not mean they do not have value. They have a lot of value even in ways that the Bailey teachings do not (like in their greater ease of accessing concepts and the meditations). This said, as someone very familiar with both teachings, again, I concur with Michael’s views having read about 2/3rd of what is in this blog stream dialogue.

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