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We have been dealing with the processes of creation as they concern:

1. The Creator of a solar system or a planetary scheme.

2. The Ego, as it creates its body of manifestation.  It should here be remembered that the entire human family has been brought into manifestation by a paralleling group of egos.

3. Man, as he creates those thought-forms by which he expresses himself, through which he works, and by which he is surrounded.  It should also here be borne in mind that this definite creative work is only possible to those who function on mental levels—the thinkers of the world and the disciples of the Masters.

In every case, as we have seen, the objective form has been the result of meditation on the part of the creating agency, of response from the material acted upon by the force generated in meditation, thus producing the building of the form, and its utilization through sound.  This is succeeded by the stage wherein the form is seen objectively and becomes a vibrant living entity.  Thus is "the Word made Flesh," and thus do all forms—universes, men, and ensouled thoughts—come into being.

This fifth rule touches upon three factors which engage the attention of the creating agent before the physical form emerges into view on the exterior plane.  These three are:


1. The condition of the waters.

2. The safety of the one who thus creates.

3. Steady contemplation.

We will deal briefly with these three and then we will consider the three factors which the disciple needs to relate if he ever aims to become an active and potent co-operator with the Hierarchy.  These are the Eye, the Heart, the Throat.  The interpretation and significance of these rules can be carried forward along several lines.  For our purposes, the one followed will be that relating to the disciple and his work, and will deal with his training in the magical work of the ego, as that ego occupies and employs a physical form.  These teachings are intended to be practical; they will emphasize the training and discipline of the disciple, and, scattered throughout, will be found those hints and esoteric suggestions which, when followed, will lead the aspirant on to experiment and to experience of truth.  Those who are not true aspirants will fail to recognize the hints and thus will be preserved from danger and premature experience.

Let us therefore take up the three factors which engage our attention, and let us consider them from the standpoint of the human being who is creating thought-forms, and not primarily from the standpoint of a solar Creator or of an ego, preparing to take incarnation through the medium of form.  Two collateral thoughts are here of value.  One is that the process of creating thought-forms is part of the work done by every aspirant in the daily meditation process.  If the student would remember that every time he sits down to his morning meditation he is learning to build and vitalize thought-forms, his work might assume greater interest.  The tendency of most aspirants is to be occupied with their deficiencies in the work of meditation and their inability to control their minds, whereas both those aspects of their endeavour [159] would be aided if they were to be occupied by the profoundly engrossing work of thought-form building.

A secondary and less important thought is that as egos, preparing to take human bodies, are deeply engaged in meditation work, it is highly improbable that they can be reached by the ordinary medium in the ordinary seance.  At the most, only those who have passed over quite recently can be thus contacted, and they are, in most cases, in a condition of deep abstraction of a different kind.  There is no time or purpose in enlarging upon this theme here but it is of interest to those investigating these matters.

1. The Condition of the Waters

The creating agency, man, has through the incentives of a co-ordinating purpose, intent meditation, and creative activity built the thought-form which he is ensouling with his own vitality and directing with his will.  The time has come for that thought-form to be sent upon its mission and to carry out the purpose of its being.  As we saw in the earlier rule, the form is "driven" from its creator by the power of the expulsive breath.  This is a symbolic statement but, at the same time, an experimental fact in the magical work.  In the disciple's work, there is often failure owing to his inability to understand both the esoteric and the literal significance of this expulsive breath as he carries forward his meditation work.  This expulsive breath is the result of a preceding period of rhythmic breathing, paralleled by concentrated meditation work, then a definite focussing of the attention and the breath, as the purpose of the created form is mentally defined, and finally, the vitalizing of the thought-form, by its creator, and its consequent energizing into independent life and activity.

The first hindrance to the potency of the work comes through the failure of the disciple to carry on these activities [160] simultaneously.  The second cause of failure lies in his neglecting to consider the condition of the waters or the state of the emotional substance into which this mental form must go and so gather to itself the matter of the astral plane which will enable it to become a functioning entity on that plane.  If it cannot do this, it becomes simply and eventually a dead form on the plane of mind, for it will lack that motivating power of desire which is necessary to carry it forward to completion on the physical plane.

It is interesting to remember this:  If a thought-form is sent forth into the emotional world to gather to itself a body of desire (the impelling force which produces all objectivity) and is immersed in a "condition of the waters" which can best be described as purely selfish, all that occurs is as follows:  It is lost, by being drawn into the astral body of the disciple, which is the focal point for all astral energy employed by the disciple.  It is swept into a vortex of which the individual astral body is the centre and loses its separate existence.  The simile of the whirlpool is of value here.  The thinker is like a man throwing a toy boat from the shore into a stream of water.  If he throws it into a whirlpool, it is sucked in time into the central vortex and so disappears.  Many forms, thus constructed by an aspirant in his meditation work are lost and fail in their objective because of the chaotic and whirling state of the aspirant's emotional body.  Thus good intentions come to naught; thus good purpose and planned work for the Master fail to materialize because, as the thought-form passes downward on to the plane of desire and emotion, it contacts only the seething waters of fear, of suspicion, of hatred, of vicious or purely physical desire.  These being more potent than the little form, drown it, and it passes out of sight and out of existence, and the man becomes conscious of another abortive effort.


Or again, the "condition of the waters" is not that of a self-engendered whirlpool, but is more allied to that of a pool, stirred into a frothy and boiling surge, through the activities of others.  There are many disciples who have achieved a fair measure of self-control and of personal disinterestedness.  They are not the victims of personality desire and aims, and are comparatively free from the whirlpool of selfish tendencies.  But their astral bodies are again and again swept into a state of agitation by the group for, and in which, they work.  They are elated or depressed, satisfied or dissatisfied by the results they achieve or fail to achieve; this achievement or lack of achievement and the steadiness or disloyalties of their fellow servers produce agitation and emotional upset, and on this powerful reaction their thought-forms, constructed so diligently and prayerfully, come to naught.  Their "skill in action" is lost, because they are tied to the desired result and so their labour produces nothing.

There are many other "conditions of the waters" which each aspirant can for himself supply.  There is one more however upon which I would like to touch.  The emotional body of the disciple which must feed and nurture the baby thought-form (with its mental nucleus) is necessarily part of the planetary emotional form and hence vibrates in unison with that form.  This should also be carefully considered, for the emotional body is thrown into a state of activity by the general astral condition and must be handled wisely from this angle.

At this time there are three qualities predominating in the planetary form—fear, expectancy and a climaxing desire (in the human family) for material possession.  Note the word "climaxing".  The summation of human desire for material happiness has been reached, and the peak of that desire has been passed; thus mankind has achieved and surmounted much.  But the rhythm of the ages is strong.


These three qualities have to be grasped and discounted by the aspirant as he seeks to serve from mental levels.  In the place of fear he must substitute that peace which is the prerogative of those who live always in the Light of the Eternal; in the place of questioning expectancy he must substitute that placid, yet active, assurance of the ultimate objective which comes from a vision of the Plan and his contact with other disciples and later with the Master.  Desire for material possession must be superseded by aspiration for those possessions which are the joy of the soul—wisdom, love and power to serve.  Peace, assurance and right aspiration!  These three words, when understood and experienced in the life of every day, will bring about that right "condition of the waters" which will ensure the survival of every thought-form, rightly engendered in meditation by the man, functioning as a soul.

2. The Safety of the One Who Thus Creates

It might be said here with emphasis, even if it is a recognized truism, that people are frequently slain (in the occult and therefore in the more important sense) by their own thought-forms.  Thought creation, through concentration and meditation, is a potently dangerous matter.  This must never be forgotten.  There are forms of thought, unencumbered by much desire matter, which, failing to pass downward, poison the man on mental levels.  This they do in two ways:

1. By growing so potent on the mental plane that the man falls a victim to the thing he has created.  This is the "idée fixe" of the psychiatrist; the obsession which drives to lunacy; the one-pointed line of thought which eventually terrorises its creator.

2. By multiplying so fast that the mental aura of the man becomes like unto a thick and dense cloud, through [163] which the light of the soul must fail to penetrate, and through which the love of human beings, the lovely and beautiful and comforting activities of nature and of life in the three worlds equally fail to pierce.  The man is smothered, is suffocated by his own thought-forms, and succumbs to the miasma which he himself has engendered.

Or again, there are lines of thought which draw forth from the emotional body a reaction of a poisonous nature.  A certain line of thought is followed by a human being in relation to his brethren.  It breeds hatred, jealousy and envy, and works through into manifestation in such a manner that it produces those physical plane activities which cause the death of their creator.  This may be literal as in the case of murder, which is in many cases the result of crystallised intent, or it may result in disease.  Pure thought, right motive and loving desire are the true correctives of disease, and where the desire for these (which does animate many) is raised to constructive thinking there will be the gradual elimination of disease.  As yet, though many desire, few think.  Let it never be forgotten that the Great Ones do not look for those who only desire and aspire.  They look for those who blend with their desire the determination to learn to use their mental bodies and become creators, and who will work constructively towards these ends.

Thus it will be seen why, in all systems of true occult training, the emphasis is laid on right thinking, loving desire, and pure, clean living.  Only thus can the creative work be carried forward with safety, and only thus can the thought-form pass downward into objectivity, and be a constructive agent on the plane of human existence.

3. Steady Contemplation

You will note here that the word 'meditation' is not used.  The thought is a different one.  The meditation [164] process, involving the use of thought and the mental building of the form so that it can be completed and rounded out and in line with the thought-form of the disciple's group of co-disciples, and therefore with the Plan, has been completed to the best of the man's ability.  Now he must, with steadiness, contemplate that which he has created, and with equal steadiness inspire it with needed life, so that it can fulfill its function.

He ceases to reason, to think, to formulate, and to build in mental matter.  He simply pours his life into the form and sends it forth to carry out his will.  Just as long as he can contemplate and hold steady, so will his creation fulfill his intention and act as his agent.

Just so long as he can focus his attention on the ideal for which he created his thought-form and can link the form and the ideal together in one steady vision, just so long will it serve his purpose and express his ideal.  Herein lies the secret of all successful co-operation with the Plan.

We will now study for a while the words "heart, throat, and eye," for they have a peculiar significance.  These three form the apparatus to be employed by all disciples during the world cycle which is so rapidly coming.

That there is not as yet a very large body of disciples in incarnation at this time, and that the apparatus with many who are functioning on the level of discipleship is but in embryo, is profoundly true.  It should be remembered however, that the world cycle has only just been inaugurated and will cover a vast period of time.  There are only about four hundred accepted disciples in the world at this time—that is, men and women who really know they are disciples and know what their work is and are doing it.  There are nevertheless many hundreds (out of the present generation of young people) who stand on the verge of acceptance, and thousands are upon the probationary path.


In all truly esoteric groups, there should be forming a group in which an intellectual understanding of this mechanism of heart, throat, and eye, will be found.  It should be constituted of those who are submitting themselves to a discipline and a training which will make its use a demonstrated fact in nature to them.  I would call attention to those words, and request their careful study.

A mechanism in the natural body comes into use in two ways:  First, its use is involuntary, and there is no comprehension of how, or why, or when, the apparatus is used.  An animal employs a mechanism, analogous in many respects to that employed by man.  He sees, and hears and functions organically along similar lines to the human, but lacks the mental understanding and the linking of cause and effect which are characteristic of the higher kingdom in nature.

A similar state of affairs exists in the early stages of the path of discipleship, and the final stages of the probationary path.  The disciple becomes aware of capacities and powers which are not as yet intelligently under his control.  He experiences flashes of insight, and of knowledge which seem unaccountable and of no immediate value.  He contacts vibrations and the phenomena of other realms but remains unaware of the process whereby he has done so, and is incompetent either to renew or recall the experience.  Within his etheric body, he senses active forces.  Sometimes he can localise them, and in any case he admits theoretically that there is awakening into conscious activity, a sevenfold structure, which is symbolic in form, and potent when employed.  He cannot as yet control it and he is quite incapable of calling it into intelligent co-operation with his purposes and ideas, no matter how hard he tries.  All that he can do is to register such phenomena and keep a record of these experiences, bearing always in mind that in the early stages of his unfoldment only the coarsest and most material [166] of the vibrations will be registered on his brain consciousness.  He simply has to wait and to bring his mind to bear upon the purifying of his vehicles and the elimination of all that he recognises as liable to distort his vision.  This period may be long or short according as the aspirant is entering into the subjective consciousness for the first time or is taking up the thread of an older or partially achieved undertaking.

I would like here, to make perfectly clear to all true and earnest aspirants that, in the training to be given during the next few decades, the unfoldment of astral vision and hearing will be entirely ruled out, or (if it exists) will eventually have to be overcome.  The true disciple has endeavoured to centre himself on the mental plane with the object in view of transferring his consciousness higher still, into the wider and inclusive awareness of the soul.

His aim is to include the higher, and there is no need for him, at this stage, to regain that astral facility which was the possession, as you well know, of the little evolved races of the earth, and of many of the higher animals.  Later on, when adeptship has been reached, he can function on the astral plane should he so choose, but it should be remembered, that the Master works with the soul aspect of humanity (and of all forms) and does not work with their astral bodies.  This has been oft forgotten by teachers both in the East and in the West.

In working with souls the true technique of evolution is carried forward, for it is the soul within the forms in every kingdom in nature which is responsible for the developing work of, and within, the form.  May I say therefore to students that their main objective is to become aware of the soul, to cultivate soul consciousness, and to learn to live and work as souls.  Until such time as their use of their apparatus becomes voluntary they would be well advised to train their minds, study the [167] laws governing manifestation, and learn to include all that which we now cover by the word 'higher'—a misnomer, but it must suffice.

Second, when the use of the subjective instrument becomes voluntary and a man knows how it should be employed, when he is using it, and can discontinue its use or resume it at will, then his whole status changes and his usefulness increases.  Through the use of the mind, humanity has become aware of the purposes and employment of the physical apparatus.  Now through the use of a still higher faculty, which is a characteristic of the soul, he enters into voluntary and intelligent control of his instrument and learns to understand the purposes for which it exists.  This higher faculty is the intuition.

May I add with emphasis that only as the man becomes intuitive does he become of use in a Master's group and I commend to all aspirants that they most carefully study the meaning and significance of the intuition.  When it is beginning to function, then the disciple can pass from the stage of probation to that of acceptance in a Master's group.

You might ask here how this can be known or ascertained by the probationer.

A great deal of training is given to a probationer without his really recognising it consciously.  Fault tendencies are indicated to him as he seeks with sincerity to train himself for service, and the analysis of motive when truthfully undertaken, serves amazingly to lift the would-be disciple out of the astral or emotional world into that of the mind.  It is in the mental world that the Masters are first contacted, and there They must be sought.

But the time has come when the Light in the head is not only present but can be somewhat used.  The karma of the aspirant is such that it becomes possible for him, through strenuously applied effort, to handle his life in [168] such a way that he can not only fulfill his karma and carry out his obligations, but has sufficient determination to enable him to handle the problems and obligations of discipleship also.  His service to others is carried out with the right motive, and is beginning to count and make its power felt, and he is losing sight of his own interests in those of others.  When this occurs certain esoteric happenings take place.

The Master confers with some of His senior disciples as to the advisability of admitting the aspirant within the group aura, and of blending his vibration with that of the group.  Then, if decision is arrived at, for the space of two years a senior disciple acts as the intermediary betwixt the Master and the newly accepted aspirant.  He works with the new disciple, stepping down (if I so might express it) the vibration of the Master so as to accustom the disciple's bodies to the higher increased rate.  He impresses the disciple's mind, via his Ego, with the group plans and ideals, and he watches his reaction to life's occurrences and opportunities.  He practically assumes, pro tem, the duties and position of Master.

All this time the aspirant remains in ignorance of what has happened and is unaware of his subjective contacts.  He, however, recognizes in himself three things:

Increased mental activity.  This at first will give him much trouble, and he will feel as if he were losing in mind control instead of gaining it, but this is only a temporary condition and gradually he will assume command.

Increased responsiveness to ideas and increased capacity to vision the plan of the Hierarchy.  This will make him, in the early stages, fanatical to a degree.  He will be continually swept off his feet with new ideals, new isms, new modes of living, new dreams for race betterment.  He will take up one cult after another as they seem to make possible the coming millennium.  But after [169] a time he regains his poise, and purpose assumes control of his life.  He works at his own job, and carries forward his contribution to the activity of the whole, to the best of his ability.

Increased psychic sensitiveness.  This is both an indication of growth and at the same time a test.  He is apt to be taken in by the allurements of the psychic powers; he will be tempted to side-track his efforts from specialised service to the race into the exploitation of the psychic powers, and their use for self assertion.  The aspirant has to grow in all parts of his nature, but until he can function as the soul, the psyche, consciously and with the use of cooperative intelligence, the lower powers must be quiescent.  They can only be safely used by advanced disciples and initiates.  They are weapons and instruments of service to be then used in the three worlds by those who are still tied by the Law of Rebirth to those worlds.  Those who have passed through the great Liberation and have "occultly crossed the bridge" have no need to employ the powers inherent in the lower sheaths.  They can use the infallible knowledge of the intuition, and the illumination of the principle of Light.

There is much misapprehension in people's minds as to how a Master lets an accepted disciple become aware that he is accepted.  An impression is abroad that he is told so and that an interview is accorded wherein the Master accepts him and starts him to work.  Such is not the case.  The occult law holds good in discipleship as in initiation, and the man goes forward blindly.  He hopes, but he does not know; he expects that it may be so, but no tangible assurance is given; from a study of himself and of the requirements he arrives at the conclusion that perhaps he has reached the status of accepted disciple.  He therefore acts on that assumption and with care he watches his acts, guards his words, and controls his thoughts so that no overt act, unnecessary word or unkind [170] thought will break the rhythm which he believes has been set up.  He proceeds with his work but intensifies his meditation; he searches his motives; he seeks to equip his mental body; he sets before himself the ideal of service and seeks ever to serve; and then (when he is so engrossed in the work on hand that he has forgotten himself), suddenly one day he sees the One Who has for so long seen him.

This may come in two ways:  in full waking consciousness or by the registering of the interview on the physical brain as it has been participated in during the hours of sleep.

But accompanying this recognition of the event by the disciples will come certain other recognitions.

1. The event is recognised as fact past all controversy.  No doubt remains in the disciple's mind.

2. There is recognised an inhibition on the disciple's part to mention the happening to any one.  Months or years may slip away before the disciple will mention it, and then only to those who are also recognised as disciples or to some fellow worker, also under the same group influence, whose right it is to know and whose right is sanctioned by the Master of the group.

3. Certain factors, governing the Master's relation to the disciple, are gradually recognised and begin increasingly to govern the disciple's life.

a. He recognises that his points of contact with his Master are governed by group emergency and need, and deal with his group service.  It gradually dawns on him that his Master is only interested in him insofar as his ego can be used in service, through the personality on the physical plane.  He begins to realise that his Master works with his soul and that it is his ego, therefore, which is en rapport with the Master and not the personal self.  His problem, therefore, becomes increasingly clear and this is the problem of all disciples.  It is to keep the [171] channel of communication open between the soul and the brain, via the mind, so that when the Master seeks to communicate, He can do so at once and easily.  Sometimes a Master has to wait weeks before He can get His disciple's ear, for the channel upward is closed and the soul is not en rapport with the brain.  This is especially true of the early stages of discipleship.

b. He finds that it is he who shuts the door in the majority of cases through lower psychism, physical disability, and lack of mind control, and he therefore discovers that he has to work constantly and ceaselessly with his lower self.

c. He finds that one of the first things he has to do is to learn to discriminate between:

His own soul's vibration.

The vibration of the group of disciples with whom he is associated.

The vibration of the Master.

All three are different and it is easy to confuse them, especially at first.  It is a safe rule for aspirants to assume when they contact a high vibration and stimulus, that it is their own soul contacting them, the Master in the heart, and not run off with the idea (so flattering to their pride and personality) that the Master is endeavouring to reach them.

d. He finds also that it is not the habit of the Masters to flatter or to make promises to their disciples.  They are too busy and too wise, nor do They trouble Themselves to tell Their disciples that they are destined for high office, or that they are Their intermediaries and that the Hierarchy is depending upon them.  Ambition, love of power, and the self-sufficiency which characterises many mental types test out the struggling aspirant, and he gets from his personality all that he needs in that line.  These qualities delude him and lead him astray, forcing [172] him onto a pedestal from which eventually he must descend.  The Masters say nothing to feed pride in Their disciples, nor do They speak words to them which could foster in Their chelas the spirit of separateness.

e. The disciple soon finds also that the Masters are not easily accessible.  They are busy men, ill able to spare even a few moments in which to communicate with the disciple, and only in emergencies, in the case of a beginner on the Path of Discipleship, do the Masters expend the necessary energy with which to get en rapport.  With old and tried disciples, the contacts are more frequent, being more easily achieved and bearing more rapid results.  It should be remembered, however, that the newer the disciple the more he demands attention and considers he should have it.  The old and more experienced servers seek to fulfil their obligations and carry forward their work with as little contact with the Masters as possible.  They seek to save the Master's time and frequently consider an interview with the Master as demonstrating failure on their part, and producing, therefore, regret that they have had to take the Master's precious time, and force Him to use His energy in order to safeguard the work from error and the disciple perhaps from harm.  The aim of every high disciple is to carry out his work and be en rapport with the spiritual force centre which is his group, and thus in steady touch with the Master, without interviews and phenomenal contacts.  Many only expect to contact their Master once a year, usually at the time of the full moon in May.

f. He finds also that the relationship between Master and disciple is governed by law and that there are definite stages of contact and grades in the desired rapport.  These can be enumerated, but cannot be enlarged upon.

1. The stage wherein a disciple is contacted by the Master through another chela on the physical plane.  This is the stage of "Little Chelaship".


2. The stage wherein a higher disciple directs the chela from the egoic level.  This is the stage called a "Chela in the Light".

3. The stage wherein, according to necessity, the Master contacts the chela through:

a. A vivid dream experience.

b. A symbolic teaching.

c. A using of a thought form of the Master.

d. A contact in meditation.

e. A definite, remembered interview in the Master's Ashram.

This is definitely the stage of Accepted Disciple.

4. The stage wherein, having shown his wisdom in work, and his appreciation of the Master's problem, the disciple is taught how (in emergencies) to attract the Master's attention and thus draw on His strength and knowledge and advice.  This is an instantaneous happening, and practically takes none of the Master's time.  This stage has the peculiar name of "a chela on the Thread, or Sutratma."

5. The stage wherein he is permitted to know the method whereby he may set up a vibration and a call which will entitle him to an interview with the Master.  This is only permitted to those trusted chelas who can be depended upon not to use the knowledge for anything except the need of the work; no personality reason or distress would prompt them to use it.  At this stage the disciple is called "one within the aura."

6. The stage wherein the disciple can get his Master's ear at any time.  He is in close touch always.  This is the stage wherein a chela is being definitely prepared for an immediate initiation or, having taken initiation, is being given specialised work to do in collaboration with his ——.  At this stage he is described as "one within his Master's heart."


There is a later stage of a still closer identification, where there is a blending of the Lights, but there is no adequate paraphrase of the terms used to cover the name.  The six stages above mentioned have been paraphrased for occidental understanding and must in no way be considered as translations of the ancient terms.

Such are some of the teachings concerning disciples and their recognitions and it is valuable for aspirants to ponder them.  It should be realised that though good character, high ethics, sound morality and spiritual aspiration are basic and unalterable requirements, yet more is needed if the right to enter the Master's Ashram is to be granted.

To be admitted to the privilege of being an outpost of His consciousness requires an unselfishness and a self-surrender for which few are prepared; to be drawn within His aura so that the disciple's aura forms an integral part of the group aura presupposes a purity which few can cultivate; to have the ear of the Master and to earn the right to contact Him at will necessitates a sensitiveness and a fine discrimination which few would care to purchase at the price.  Yet a door stands wide open to all who care to come, and no earnest, sincere soul, who meets the requirements, ever receives a rebuff.

There is no question at this time that those who are in any way advanced in evolution are having that evolution hastened as never before in the history of the world.  The crisis is so grave and the need of the world so great, that those who can contact the inner side of life, who can even in a small way sense the vibrations of the senior disciples and the Elder Brothers of the race, and who can bring down the ideals, as known on the higher planes, are being very carefully, forcefully, yet strenuously trained.  It is necessary that they should be enabled to act accurately and adequately as transmitters and interpreters.

I would like to point out certain factors and methods [175] which should be borne in mind in connection with inspirational writing and mediumship, and which have a bearing on the writing of such books as The Secret Doctrine, the Scriptures of the world and those transmitted volumes which potently affect the thought of the race.  The interpretation of the process arises from many causes; the status of the writers can be overestimated or not sufficiently appreciated; the terms used by the transmitter being dependent upon his educational status may also be incorrect or give rise to misinterpretation.  It is necessary, therefore, that some understanding of the process should be found.

Some transmitters work entirely on astral levels and their work is necessarily part of the great illusion.  They are unconscious mediums and are unable to check the source from whence the teachings come; if they claim to know that source, they are frequently in error.  Some receive teaching from discarnate entities of no higher evolution, and frequently of lower, than themselves.  Some are simply abstracting the content of their own subconsciousnesses, and hence we have the beautiful platitudes, couched in Christian phraseology, and tinctured by the mystical writings of the past, which litter the desks of disciples, working consciously on the physical plane.

Some work only on mental levels, learning, through telepathy, that which the Elder Brothers of the race and their own souls have to impart.  They tap the sources of knowledge stored in the egoic consciousness.  They become aware of the knowledge stored up in the brains of disciples on the same ray as themselves.  Some of them, being outposts of the Master's consciousness, become also cognizant of His thought.  Some use several of the methods, either consciously or unconsciously.  When they work consciously, it is then possible for them to correlate the teaching given and, under the Law of Correspondences [176] and through the use of symbols (which they see through mental clairvoyance), to ascertain the accuracy of their teaching.  Those who work unconsciously (I refer not to astral psychics), can use only trust and discrimination until they are further evolved.  They must accept nothing that contradicts facts imparted through the Lodge's great Messengers, and they must be ready to superimpose upon the modicum of knowledge which they possess a further structure of greater extent.

Each generation now should produce its seers.  I like the word spelt "see-ers", for to see is to know.  The fault of all of you is that you see not; you perceive an angle, a point of vision, a partial aspect of the great fabric of truth, but all that lies hidden behind is occult to your three dimensional vision.  It is necessary for those who want to act as true transmitters and intermediaries between the Knowers of the race and the "little ones" that they keep their eyes on the horizon and seek thus to extend their vision; that they hold steadily the inner realization that they already have and seek to increase its scope; that they hold on to the truth that all things are headed towards the revelation, and that the form matters not.  They must seek pre-eminently to be dependable instruments, unswayed by passing storms.  They must endeavor to remain free from depression, no matter what occurs; liberated from discouragement; with a keen sense of proportion; a right judgment in all things; a regulated life; a disciplined physical body and a whole-hearted devotion to humanity.  Where these qualities are present, the Masters can begin to use Their destined workers; where they are absent, other instruments must be found.

Some people learn at night and regularly bring over into their physical brain consciousness the facts they need to know and the teachings they should transmit.  Many methods are tried, suited to the nature of the aspirant [177] or chela.  Some have brains that act telepathically as transmitters.  I deal with safer and rarer methods which utilize the mental vehicle as the intermediary between the soul and the brain, or between the teacher and the disciple.  Methods of communication on the astral level, such as the ouija board, the planchette pencil, automatic writing, the direct voice and statements made by the temporarily obsessed medium are not utilized as a rule by chelas, though the direct voice has had its use at times.  The higher mental methods are more advanced and surer—even if rarer.

The true transmitters from the higher egoic levels to the physical plane proceed in one or other of the following ways:

1. They write from personal knowledge, and therefore employ their concrete minds at the task of stating this knowledge in terms that will reveal the truth to those that have the eyes to see, and yet will conceal that which is dangerous from the curious and the blind.  This is a hard task to accomplish, for the concrete mind expresses the abstract most inadequately and, in the task of embodying the truth in words, much of the true significance is lost.

2. They write because they are inspired.  Because of their physical equipment, their purity of life, their singleness of purpose, their devotion to humanity and the very karma of service itself, they have developed the capacity to touch the higher sources from which pure truth, or symbolic truth, flows.  They can tap thought currents that have been set in motion by that great band of Contemplators, called Nirmanakayas, or those definite, specialized thought currents originated by one of the great staff of teachers.  Their brains, being receptive transmitters, enable them to express these contacted thoughts on paper—the accuracy of the transmission being dependent upon the receptivity of the instrument (that is, [178] the mind and the brain) of the transmitter.  In these cases, the form of words and the sentences are largely left to the writer.  Therefore, the appropriateness of the terms used and the correctness of the phraseology will depend upon his mental equipment, his educational advantages, the extent of his vocabulary and his inherent capacity to understand the nature and quality of the imparted thought and ideas.

3. They write because of the development of the inner hearing.  Their work is largely stenographic, yet is also partially dependent upon their standard of development and their education.  A certain definite unfoldment of the centres, coupled with karmic availability, constitutes the basis of choice by the teacher on the subtler planes who seeks to impart a definite instruction and a specialized line of thought.  The responsibility as to accuracy is therefore divided between the one who imparts the teaching and the transmitting agent.  The physical plane agent must be carefully chosen and the accuracy of the imparted information, as expressed on the physical plane, will depend upon his willingness to be used, his positive mental polarization, and his freedom from astralism.  To this must be added the fact that the better educated a man may be, the wider his range of knowledge and scope of world interests, the easier it will be for the teacher on the inner side to render, through his agency, the knowledge to be imparted.  Frequently the dictated data may be entirely foreign to the receiver.  He must have a certain amount, therefore, of education, and be himself a profound seeker of truth before he will be chosen to be the recipient of teachings that are intended for the general public or for esoteric use.  Above everything else, he must have learnt through meditation to focus himself on the mental plane.  Similarity of vibration and of interests hold the clue to the choice of a transmitter. [179] Note that I say; similarity of vibration and of interests and not equality of vibration and of interests.

This form of work might be divided into three methods:  There is first the higher clairaudience that speaks directly from mind to mind.  This is not exactly telepathy but a form of direct hearing.  The teacher will speak to the disciple as person to person.  A conversation is therefore carried on entirely on mental levels with the higher faculties as the focusing point.  The use of the head centres is involved and they must both be vivified before this method can be employed.  In the astral body the centres corresponding to the physical have to be awakened before astral psychism is possible.  The work that I refer to here involves a corresponding vivification in the mental body counterparts.

Secondly, we have telepathic communication.  This is the registry in the physical brain consciousness of information imparted:

a. Direct from Master to pupil; from disciple to disciple; from student to student.

b. From Master or disciple to the ego and thence to the personality, via the atomic sub-planes.  You will note therefore that only those in whose bodies atomic sub-plane matter is found can work this way.  Safety and accuracy lie in this equipment.

c. From ego to ego via the causal body and transmitted direct according to the preceding method or stored up to work through gradually and at need.

Thirdly, we have inspiration.  This involves another aspect of development.  Inspiration is analogous to mediumship, but is entirely egoic.  It utilizes the mind as the medium of transmission to the brain of that which the soul knows.  Mediumship usually describes the process when confined entirely to the astral levels.  On the egoic plane this involves inspiration.  Ponder on this explanation for it explains much.  Mediumship is dangerous. [180] Why is this so?  Because the mental body is not involved and so the soul is not in control.  The medium is an unconscious instrument, he is not himself the controlling factor; he is controlled.  Frequently also the discarnate entities who employ this method of communication, utilizing the brain or voice apparatus of the medium, are not highly evolved, and are quite incapable of employing mental plane methods.

Some people combine the method of inspiration and of receiving instruction along various lines and, when this is the case, great accuracy of transmission is found.  Occasionally again, as in the case of H. P. B. you have deep knowledge, ability to be inspired and mental clairaudience combined.  When this is the case you have a rare and useful instrument for the aiding of humanity.

Inspiration originates on the higher levels; it presupposes a very high point in evolution, for it involves the egoic consciousness and necessitates the use of atomic matter, thus opening up a wide range of communicators.  It spells safety.  It should be remembered that the soul is always good; it may lack knowledge in the three worlds and in this way be deficient; but it harbors no evil.  Inspiration is always safe, whereas mediumship is always to be avoided.  Inspiration may involve telepathy, for the person inspiring may do three things:

a. He may use the brain of the appointed channel, throwing thoughts into it.

b. He may occupy his disciple's body, the latter standing aside, consciously, in his subtler bodies, but surrendering his physical body.

c. A third method is one of a temporary fusing, if I might so call it,—an intermingling when the user and the used alternate or supplement, as needed, to do the appointed work.  I cannot explain more clearly.

4. They write what they see.  This method is not of such a high order.  You will note that in the first case [181] you have wisdom or availability on buddhic or intuitional levels; in the second case you have transmission from the causal body, from the higher mental levels; in the third case you have sufficient development to enable the aspirant to receive dictation.  In the fourth case, you have the ability to read in the astral light but frequently no ability to differentiate between that which is past, that which is, and that which will be.  Therefore you have illusion and inaccuracy.  This is a method, however, sometimes used but—unless directly used under stimulation applied by a Master—it is liable to be most misleading, as is its corollary, astral clairaudience.  It is the method of mental clairvoyance, and requires a trained interpreting mind, which is rare indeed to find.

In all these cases that I have cited error may creep in owing to physical limitation and the handicap of words, but in the case of those who write from personal knowledge the errors in expression will be of no real moment; whilst in the second and third cases the errors will be dependent upon the point in evolution of the transmitting agent.  If, however, he couples intelligence, devotion and service, with his capacity to receive and hear, he will soon correct the errors himself and his understanding will grow.

Later two new methods will be employed which will facilitate the transmission of truth from the inner side to the outer plane.  Precipitated writing will be given to those who can be trusted, but the time is not yet for its general use.  It will be necessary to wait until the work of the esoteric schools has reached a more definite phase of development.  Conditions as yet are not appropriate, but humanity is urged to be ready and open-minded and prepared for this development.  Later will come the power to materialize thought-forms.  People will come into incarnation who will have the ability temporarily to create and vitalize these thought-forms, and [182] so enable the general public to see them.  The time, however, is not yet.  There is too much fear, and not enough experience of truth in the world.  More knowledge must be acquired as to the nature of thought and of matter, and this must be followed experimentally by those with acute trained minds, a high rate of vibration, and bodies built of the finest matter.  The attainment of this will involve discipline, pain, self-abnegation and abstinence.  See you to it.