All these planetary developments are attended by risks, and none more so than that of the absorption of light - on a worldwide scale - by humanity, with a subsequent reflex action on the three subhuman kingdoms. Nothing which affects humanity or which stimulates it to a forward-moving activity is without its inevitable effect upon the three lower kingdoms in nature. Forget not! Mankind is the macrocosm to this threefold lower microcosm.

This as you may well surmise, can be among the secrets [328] of the initiatory process. The "principle of absorption" emerges as one of the subjects to be studied, understood and mastered between initiations, for each initiation carries the subject another step forward. At present, the physical effects of the fission of the atom and its subsequent constructive use is the immediate problem before modern science, and (I would remind you) it is now an exoteric problem. Its use, or corresponding use on esoteric levels, still remains one of the secrets of initiation.

I wish students would consider this fact with great intelligence and closer attention; they would then arrive at the [329] knowledge that their limitations definitely provide a problem for those less limited. The time has to come wherein candidates for admission into an Ashram, and later, for initiation, must realize that their limitations, their relatively petty points of view and their circumscribed attitudes are a hindrance to ashramic progressive events. If the principle of sharing has any significance whatsoever, these are points of great importance and are supremely worthy of consideration. An illustration of this can be seen in the response of this group to the work which I have asked you to undertake over the years. A tiny handful of you have responded and have made sacrifices and worked hard to further the Triangle work, to spread the Invocation and to help in the Goodwill work, but it is a very tiny minority. The rest have either been interested intellectually but could not make the needed sacrifices, or they refused to put first things first, and secondary issues occupied their lives. This limitation, as you may realize, has handicapped the ashramic plans, and those who whole-heartedly have worked (and they know I know who they are) have had to share - with pain and distress - in the limitation. I have frequently stated that on entrance into an Ashram the disciple leaves behind him his personality life and enters as a soul. What I have stated in the above paragraph in no way contradicts this fact. It must, however, be remembered that a disciple has become what he is as a result of his personality aspiration, his struggles in the three worlds, and an attained point of spiritual unfoldment. Therefore, though he may leave behind his personality with its faults and problems, he indicates clearly to his co-disciples and to those more advanced than he is, exactly what is lacking in his equipment, what is his point in evolution, and what stage of discipleship he has achieved. In this connection, I recommend the rereading of all that is said anent the six stages of discipleship in Discipleship in the New Age (Vol. I); the material given there is of great importance here.

At first the disciple may have little to share, and instead presents a great deal for senior disciples to record, for which they must make allowance and which they have to offset. They have also to regulate the energy which plays upon the [330] entering disciple so that it is adjusted to his point of development and to his ray and nature. The group of disciples within the Ashram who are of equal development with the new disciple, act as a safeguarding group, and this is true, no matter what the degree, where higher incoming energy is concerned. When a disciple is temporarily bewildered, this safeguarding becomes a major necessity, and where glamor is present in a disciple's life, it places a real strain upon his co-disciples. They have to share the charge and shoulder untidily the protection; it is not the task of the Master, but is carried forward under his interested and wise instruction.

The strength, availability and usefulness of an Ashram is that of the sumtotal of all that its members can contribute, plus that which those above the third degree of initiation can "import" from still higher sources or the Masters of the Ashrams can make available at need. Students are apt to think that an Ashram has only one initiate of the fifth degree (that of Master) within it. Such is seldom the case. There are usually three "cooperating Masters" in every Ashram, with one at the apex of the triangle; he acts as the Master of the Ashram and is responsible for the preparation of disciples for initiation; frequently there are also "associated Masters," particularly during cycles of rapid initiation, as is the case [331] today. There are also Masters who are preparing for the sixth initiation.

This "sharing" process does not involve what is usually understood as the "sharing of trouble." Personality difficulties and personality problems are not permitted entrance into an Ashram; only evolutionary limitations and lack of perfection (limitations in soul expression, indicating the grade or stage of discipleship) are recognized. If, however, disciples act or react in a way that brings attack upon the Ashram, that is naturally recognized, but these issues are fortunately very rare; they may become more common as the spiritual inspiration to which humanity is now subjected and reacting brings far greater numbers of disciples into relation with the Hierarchy. In the case where a disciple has opened a door of attack upon an Ashram - and this has happened, as you know, in the case of my Ashram - the work of the united disciples is to "seal the door" against the menacing evil, to withdraw themselves from the usual confidence shown to an erring disciple, but to stand at the same time in steadfast love beside him until such time as he has learned the error of his ways and has himself taken the needed steps to arrest the evil which he was responsible in starting.