1. The possession and recognition of a united vision to which the individual in the group subordinates himself.
2. The simultaneous rapport of the group members with the soul on its own level (that composite group soul which is composed of the soul of each individual member). This leads to group integration on soul levels.
3. The blended consecrated contact of the group personalities upon the three levels of personality expression - the [85] mental, astral and etheric levels of awareness. Some group members contact each other on one level and some on another, but the aim should be a close contact on all three levels at will and all together when the group, as a group, demands it. This is a hard saying but later a clearer understanding will come of what this means and what it brings about.
4. The ability of the group to stand united and with no barriers between the group members of any kind. This will necessarily involve the sacrifice of personality reactions, ideals and plans. At present the varying ideals, attitudes and points of view separate disciples from each other. These must go.

There are, of course, other requirements but if you can understand the above and seek - to the best of your ability - to meet them, that is all that I ask at present. 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. This must be done when it is deemed spiritually wise and it involves also that waiting attitude which expects the new vision to appear, the newer truths to emerge into formulated clarity and the new potencies to become increasingly effective. Such attitudes are peculiarly difficult for those disciples who have the sixth Ray of Devotion and Idealism dominant in their energy equipment, for the ideals of a sixth ray aspirant crystallize most rapidly and are quickly distorted thereby. The temporary ideal (intended to guide the undeveloped aspirant) can become a barrier, separating him from truth and from the realization of a truer vision.

So I would beg you, my disciples, to aim at a wide open simplicity which waits expectant of that new thing which is so ready today to precipitate but which is being hindered from so doing by the idealists of the world far more than by the man in the street. The latter is simpler in his reactions and more ready to grasp and see a way out of the immediate impasse than the mystic or the occultist because he thinks in terms of [86] humanity. The disciples of the world (with their nicely formulated ideals and their neatly expressed idealistic concepts) are oft glimmered by the future beauty because they are oblivious of the present opportunity. Many of them will find out later that they have been left behind as far as registering the new truths is concerned. To this Christ referred when he said that it was not possible to put new wine into old bottles for that which is old will be destroyed by the expanding new life.

The initiate, therefore, stands ready, for what? For the instant recognition of what is new, for its immediate grasp and the treading of the new step in the unfoldment of the pioneering human consciousness, for the revelation - steadily and constantly presented - of the new and superseding concepts. These concepts possess a dynamic expulsive power and satisfactorily meet human need in the immediate cycle. He is ready for the instant relinquishing of all that seems futile and unnecessary and inadequate to the need of the hour, and for the reception of the power from on high which breaks and destroys that which has become crystallized, which has served its purpose and become old and useless; he is ready to work as a practical occultist (and not only as a mystical idealist) upon the levels of vision as well as upon the levels of practical human affairs.

I would suggest that your meditation process should be divided into two parts. There should be a definitely planned individual and group meditation and also a methodical cultivation of the life of spiritual reflection. This spiritual reflection will foster the dual life - objective and subjective - of the disciple whilst the more formal meditation would aid in the process of focusing the light of the soul in the brain and thus lay the foundation for living, enlightened, soul service.