Esoteric Science and Philosophy

Esoteric Science and Philosophy

Esoteric Training and Psychic Unfoldment


I can see that there definitely is a need for us to be able to distinguish between Esoteric Training and psychic unfoldment as we progress in our training and especially in our unfoldment. Sometimes it is very difficult to distinguish between the two or even to decide what is higher and what is lower psychic unfoldment. It forms part of an intelligent recognition of a need for more careful disciplined and more discriminating supervision of an intensified meditation life and we need to know these things if we want to use our minds and be self-disciplined and eventually self-initiated.

A well-known English Psychic, that I met years ago while I was still involved with the Spiritualist Church, told me that you cannot develop psychic powers, unless you were born with it. I am still trying to prove him wrong. Sometimes, I think that he was right. On the other hand, he might just have been talking about the lower psychic powers that are still part of some people’s genetic makeup and play such a big role in the work of the Spiritualist Movement. Sometimes I was really amazed by the stupid things that were said by seemingly “intelligent Psychics”. I realised very soon that there is a difference between “Psychics” and spiritually developed people. For instance, Jesus was not a Psychic but a spiritually developed person and that was what I was looking for.

Mysticism is spiritual development but the mystic is never a true esotericist, for he works with the heart and not the mind as the Esotericist does. Mysticism and the narrow mindedness of the wester churches were necessary to retard the influence of black magic and the lower psychic powers that were then very common among the “educated’ and uneducated masses of people; especially during the dark ages in Europe. Although the church later became under the influence of the dark forces that fought to control the world, it was still a safer way for the people [and the world] to develop psychically. I think it is safe for us to surmise that the mysticism of the Piscean Age was necessary to create the foundation on which the esotericism of the Aquarian Age is going to be built upon.    

We stand now towards the close of a great transition period and the suppler realms of life are closer than ever before; unusual phenomena and inexplicable happenings are commoner than at any time heretofore, whilst matters telepathic, psychic, and peculiar occupy the attention even of sceptics, scientists, and religionists. Reasons for the appearance of phenomena are being everywhere sought, and societies are formed for their investigation and demonstration. Many are likewise going astray in the effort to induce in themselves psychic conditions and the energy-producing factors which give rise to the manifestation of peculiar powers. All is under law, and the laws need elucidation now that man’s development has reached the stage of a juster appreciation of their beauty and reality.

We must realise that with increased esoteric teaching comes increased exoteric responsibility – understanding comes through application of the measure of truth grasped to the immediate problem end environment, and that the consciousness expands through use of the truth imparted. Also, that a dynamic adherence to the chosen path and a steady perseverance that overcomes and remains unmoved by anything that may eventuate, is a prime requisite and leads to the portal admitting to a kingdom, a dimension and a state of being which is inwardly or subjectively known. It is this state of realisation which produces changes in form and environment commensurate with its power.



The scientist who is dealing with and entering into the world of forces and energies, is in reality a true esotericist, even if, he denies their source, intelligent design, the spiritual worlds, the Deva kingdom or God. The Esotericist works with energies. Therefore, the basic approach for all who endeavour to grasp esotericism, or to teach esoteric students, is to lay the emphasis upon the world of energies and to recognise that behind all happenings in the world of phenomena [and by that I mean the three worlds of human evolution, the physical, the emotional and the mental] exists the world of energies; these are of the greatest diversity and complexity, but all of them move and work under the Law of Cause and Effect. So, you can see the very practical nature of this definition and its applicability to the life of the individual aspirant, to community life and world affairs, or to the immediate conditioning levels of experimental spiritual energies which are constantly seeking impact upon or contact with the world of phenomena.

The first task of the esotericist is to comprehend the nature of the energies which are seeking to condition him and which work out into expression on the physical plane through the medium of his equipment or his vehicles of manifestation. The esoteric student has, therefore to grasp that:

1.       He is an aggregation of force, inherited and conditioned by what he has been, plus a great antagonistic force which is not a principle and which we call the physical body.

2.       He is sensitive to and should be increasingly aware of certain energies, at present unknown and of no use to him; of these he must eventually become aware, if he is to move deeper into the world of hidden forces. They may be energies which, for him, would be evil were he to work with them, and these must be distinguished and discarded; there are others which he must learn to use, for they would prove beneficial and would increase his knowledge, and should therefore be regarded as good. Bear in mind, however, that energies per se are neither bad nor good. The Great White Lodge, our spiritual Hierarchy, and the Black Lodge employ the same universal energies but with different motives and objectives; both groups are groups of trained esotericists.

The Esotericist in training has, therefore:

1.       To become aware of the nature of the forces which constitute his personality equipment and which he himself magnetically brought into expression in the three worlds. They form a combination of active forces; he must learn to differentiate between strictly physical energy, which is automatic in its response to other and inner energies, and those which come from emotional and mental levels of consciousness, focusing through the etheric body which, in turn, motivates and galvanises his physical vehicle into certain activities.

2.       To become sensitive to the impelling energies of the soul, emanating from the higher mental levels. These seek to control the forces of the threefold man when a certain definite point in evolution is reached.

3.       To recognise the conditioning energies in his environment, seeing them not as events or circumstances but as energy in action; by this means he learns to find his way behind the scene of outer happenings into the world of energies, seeking contact and qualifying for the bringing about of certain activities. He thus acquires entrance into the world of meaning. Events, circumstances, happenings and physical phenomena of every kind are simply symbols of what is occurring in the inner worlds, and it is into these worlds that the esotericist must enter as far as his perception permits; he will sequentially discover worlds which will call for his scientific penetration.

4.       For the majority of aspirants, the Hierarchy itself remains an esoteric realm which demands discovery and which will accept penetration, as the Kingdom of God or the Fifth kingdom. This, the Esotericist has to do.

Thus, Esotericism is the art of bringing down to earth those energies which emanate from the highest sources and then grounding them or anchoring them in himself and his surroundings.  The task is to train students in the recognition of energy and force; to discriminate between the various types of energy, both in relation to themselves and to world affairs. And to begin to relate that which is seen and experienced to that which is unseen, conditioning and determining. This includes energies producing world events [natural disasters] or which concern governments and politics. [Revolutions, Communism, democracy, capitalism, and so on.] War is an explosion of energies and forces, generated on the inner planes, [by us], finding catastrophic expression upon the physical plane.

So, as you can see, Esotericism is not in any way of a mystical and vague nature. It is a science; essentially the science of the soul of all things. The Esotericist is dealing with substance all the time; he is concerned with that living, vibrant substance of which the worlds are made off and which, inherited as it is from a previous solar system, is coloured by past events, and is already tinged with karma. He is occupied and working with those principles which energise each level of the cosmic physical plane and which are, in reality, aspects of the qualified life energy which is working in and through unprincipled substance. His task is to shift the focus of his attention away from the substance-form side of existence and to become aware of that which has been the source of form production on any specific level. It is his task to develop within himself the deeded responsiveness and sensitivity to the quality of the life dominating any form until he arrives eventually at the quality of the ONE LIFE which animates the planet and within Whose activity we live and move and have our being.   

To do this, he must first al all discover the nature of his own qualified energies [and here the nature of the governing rays enters in] which are expressing themselves through his three lower vehicles of manifestation, and later through his integrated personality. Having arrived at a measure of this knowledge and having develop and oriented himself towards the qualified life aspect, he begins to develop the subtle, inner mechanism through which contact can be made with the more general and universal aspects. He learns to differentiate between the quality or karmic predispositions of the unprincipled substance of which his form and all forms are made, and the qualified principles which are seeking expression through those forms and, incidentally, to redeem, salvage and purify them so that the substance of the next solar system will be of a higher order than that of the present one, and consequently more responsive to the Will aspect of the Logos.

Viewed from this angle, esotericism is the science of redemption, and of this all world Saviours are the everlasting symbol and exponents. It was to redeem substance and its forms [physical bodies] that the planetary Logos came into manifestation, and the entire Hierarchy with its great Leader, the Christ [the present world Symbol], might be regarded as a Hierarchy of Redeemers, skilled in the science of redemption. Once They have mastered the science, They can then pass on to the Science of Life and deal with the energies which will eventually hold and use the qualified, redeemed and then principled substance and forms. It is the redemption of unprincipled substance, its creative restoration and spiritual integration, which is their goal; the fruits of Their labour will be seen in the third and final solar system. Their activity will produce a great spiritual and planetary fusion, of which the fusion of personality and soul [at a certain point upon the path of evolution] is the symbol in the microcosmic sense. You can see by this the close relation between the work of the individual aspirant or disciple as he redeems, salvages and purifies his threefold body of manifestation and the work of the planetary Logos as He performs a similar task in connection with the “three periodical vehicles” through which He works: His personality vehicle, His soul expression and His monadic aspect.

Esoteric study, when coupled with esoteric living, reveals in time the world of meaning and leads eventually to the world of significance. The esotericist starts by endeavouring to discover the reason why; he wrestles with the problem of happenings, events, crises and circumstances in order to arrive at the meaning they should hold for him; when he has ascertained the meaning of any specific problem, he uses it as an invitation to penetrate more deeply into the newly revealed world of meaning; he then learns to incorporate his little personal problems into the problem of the larger Whole, thus losing sight of the little self and discovering the larger Self. The true esoteric viewpoint is always that of the larger Whole. He finds the world of meaning [the spiritual world] spread like an intricate network over all activity and every aspect of the phenomenal world. Of this network the etheric web is the symbol and design; and the etheric web to be found between the centres up the individual spinal column is its microcosmic correspondence, like a series of doors of entrance into the larger world of meaning. This, in reality, concerns the true Science of the Centres. They are modes of conscious entry [when developed and functioning] into a world of subjective realities and into hitherto unknown phases of divine consciousness.

 Esotericism is not, however, concerned with the centres as such and esotericism is not an effort scientifically to awaken the centres, as many students think. It is training in the ability freely to function in the world of meaning; it is not occupied with any aspect of the mechanical form; it is occupied entirely with the soul aspect – the aspect of Saviour, Redeemer and Interpreter – and with the mediating principle between life and substance. This mediating principle is the soul of the individual aspirant or disciple; it is also the anima mundi [animal soul] in the world as a whole.



All true esoteric activity produces light and illumination; it results in the inherent light of substance being intensified and qualified by the higher light of the soul – in the case of humanity consciously, functioning. It is therefore possible to define esotericism and its activity in terms of  light.

The ‘cosmic intermediary” is the term given to the etheric body, which is part and parcel of the universal ether. It is through the etheric body that all the energies flow, whether emanating from the soul, or from the sun, or from a planet. Along those living lines of fiery essence pass all the contacts that do not emanate specifically from the tangible world.

The dark light of the tiny atoms of which the physical vehicle is constructed is responsive to the stimulation passing down from the soul into its vehicle, and, when the man is under control of the soul, there eventuates the shining forth of the light throughout the body. This shows as the radiance emanating from the bodies of adepts and saints, giving the effect of bright and shining light.

When the radiant light of the soul is blended with the magnetic light of the vital body, it stimulates the atoms of the physical body to such an extent that each atom becomes in turn a tiny radiant centre. This only becomes possible when the head, heart, the solar plexus and the centre at the base of the spine are connected in a peculiar fashion, which is one of the secrets of the first initiation. When this is the case, the work of initiation and its interludes of active discipleship become possible. This is foreshadowed in the aspirant when there is enacted a symbolic happening in the light in the head which is the forerunner of the later stage of initiation.

In this stage, the soul light penetrates into the region of the pineal gland; there it produces an irradiation of the ethers of the head, of the vital airs; this produces a stimulation of the atoms of the brain so that light is fused and blended with the other two, the etheric light and the soul light, and there is then produced that inner radiant sun of which the aspirant becomes conscious in his physical brain experience. Frequently students speak of a diffused light or glow [when meditating], this is the light of the physical plane atoms of which the brain is composed; later they may speak of seeing what appears to be like a sun in the head. This is the contacting of the etheric light, plus the physical atomic light. Later they become aware of an intensely bright electric light; this is the soul light, plus the etheric and the atomic. When that is seen, they frequently become aware of a dark centre within the radiant sun. This is the entrance to the Path disclosed by the “shining of the light upon the door.”  

It is possible to have reached a high stage of spiritual consciousness without seeing any of this brain radiance. This is altogether in the nature of phenomena, and is largely determined by the calibre of the physical body, by past karma and achievement, and by the ability of the aspirant to bring down ‘power from on high’, and to hold that energy steady in the brain centre whilst he himself in meditation is detached from the form aspect, and can look serenely at it.

When this has been accomplished [and it is not an objective to be worked for, but is simply an indication to be registered in the consciousness and then dismissed], the consequent stimulation produces a reaction of the physical body. The magnetic power of the light in the head, and the radiant force of the soul produce stimulation. The centres begin to vibrate, and their vibration awakens the atoms of the material body until eventually the powers of the vibrating etheric body have swung even the lowest centre into line with the highest. Thus the fires of the body [the sum total of the energy of the atoms] are swept into increased activity until such time as there is a rising up the spine of that fiery energy. This is brought about by the magnetic control of the soul, seated “on the throne between the eyebrows”.


 Here enters in the work of one of the means of yoga, abstraction and withdrawal. Where the three lights are blended, where the centres are aroused and the atoms are also vibrating, it becomes possible for the man to centre all three in the head at will. Then, by the act of the will and the knowledge of certain words of Power he can enter into Samadhi and be withdrawn from his body, carrying the light with him. In this way the greater light [the three fused and blended] illuminates the three worlds of man’s endeavours and “the light is thrown upwards” and illuminates all the spheres of man’s conscious and unconscious experience. This is spoken of in the occult writings of the Masters in these words:

“Then the Bull of God carries the light in his forehead, and his eye transmits the radiance; his head, with magnetic force, resembles the blazing sun, and from the lotus of the head, the path of light issues. It enters into the Greater Being, producing a living fire. The Bull of God sees the Solar Angel, and knows that Angel to be the light wherein he walks.”

Then the work of the four proceeds. [Physical, etheric, astral and mental, bodies.] The four are at one.

1.       The Solar Angel is identified with his instrument;

2.       The life of the sheath is subordinated to the life of the inner man;

3.       The light of the sheath is fused with the light of the soul.

4.        The head, the heart, and the base of the spine are geometrically aligned and certain developments then become further possible.

Let us list for clarity, the steps that the esotericist experience, whilst working with forces, as far as light is concerned, or in terms of light.

1.       The Solar Angel begins the work of initiating the Personality.

2.       He withdraws his forces from soul enterprises in the Spiritual Kingdom, and centres his attention on the work to be done.

3.       He enters into deep meditation.

4.       Magnetic rapport with the instrument in the three worlds is instituted.

5.       The instrument, man, responds, and also enters into meditation. [purification begins]

6.       The work proceeds in ordered stages and with cyclic activity. [purification intensifies]

7.       The light of the soul is thrown downwards.

8.       The light of the vital body and the physical form is synchronised with that of the head.

9.       The centres swing into activity.

10.   The light of the soul and the two other aspects of light are so intense that all life in the three worlds is illuminated.

11.   Alignment is produced; the work of discipleship and initiation becomes possible and proceeds according to the Law of Being. [leading to full illumination]

Each one of us should be at one of these steps and this should be a good guide as to where you are with your unfoldment.


  AWAKENING OF THE CENTRES [Only for accepted Disciples.]

It must be carefully born in mind that the main task of the aspirant is the handling of energies, both in himself, and in the world of physical phenomena and externalisation. This consequently involves an understanding of the centres and of their awakening. But understanding must come first, and the awakening at a much later date in the sequence of time. This awakening will fall into two stages:


First, there is the stage wherein, by the practice of a disciplined life and by the purification of the though life, the seven centres are automatically brought into a right condition of rhythm, vitality and vibratory activity. This stage involves no danger and there is no directed thought – in connection with the centres – permitted to the aspirant.  By that I mean that he is not allowed to concentrate his mind upon any one centre, nor may he seek to awaken or energise them. He must remain engrossed with the problem of purifying the bodies in which the centres are found, which are primarily the astral, etheric and physical bodies, remembering ever that the endocrine system and the seven major glands, in particular, are the effectual externalisations of the seven major centres. In this stage, the aspirant is working all around the centres and is dealing with their environing matter and with the living substance which completely surrounds them. [This is all that can be safely undertaken by the majority, and it is with this stage that the bulk of the aspirants in the world today are engaged and with which they must remain engaged for a long time to come. Here we make use of The Ten Commandments of the Christians, the Four Noble Truths and the Eightfold path of the Buddhists, the Eight Means of Yoga, the Yoga Sutras of Patanjali based on Raja Yoga, the Five Pillars of Islam and the Sermon on the Mount.]    

Secondly, there is the stage wherein the centres, through the effective work of the earlier stage, become what is esoterically called “released within the prison house”; they can now become the subject [under proper direction by a teacher] of definite methods of awakening and of charging- the method differing according to the ray, personality and egoic, of the aspirant. Hence the difficulty of the subject and the impossibility of giving general and blanket rules on this matter.

[It is interesting here to note, even though it has no bearing on the matter of personal training, that this method, first of a long period of purification and later of energising scientifically, is the one employed by the guiding hierarchy which stands behind world affairs. Steadily They have been working at the task of clarifying world matter, and bringing about world purification on a large scale. This is the first stage of the work and only become generally possible when man become a more truly thinking entity, during the past few centuries, on a wide level. This purification is going on now in all departments of human existence, for humanity now stands, or rather three-fifths of it stands, on the path of probation. Through welfare and uplift movements and the wide spread of sanitation, the work goes forward on the physical plane; through political upheavals which reveal abuses; through economic discontent which is after all a striving to change that which is undesirable so as to give the human unit conditions of living which will lead to thought and from thought to soul control; through religious propaganda and efforts of the many organisations and groups throughout the world which hold before men what I might symbolically call “the hope of Heaven” [using the word “Heaven” as a symbol of perfection and of purity], the work of this stage is going steadily forward. So successful has it been that now the filth and impurities which surround the world soul and which keep humanity from its true expression are known and recognised and there is consequently a steady drive towards betterment. All has been brought to the surface, and the result seems appalling and uncontrollable to those who only see the surface. But underneath, the deep river of purity and truth is flowing strong……When humanity goes through the second stage the world will most probably go through a worst period than now. This is what the Hierarchy may be trying to avoid.]

There has been much loose talk about the raising of the kundalini fire and much misapprehension in the matter. First, let me assure you that it is most difficult to raise, and can only be done by a definite act of the will and through the intense mental focussing and concentrated attention of the man, seated on the throne of consciousness in the head. Secondly, all this deeply esoteric work must only proceed under the direction of a skilled teacher.

It is indeed true that at the right moment the Master will appear, but the right moment is contingent upon certain self-induced conditions. When the process of purification has become a life-long habit, when the aspirant can at will concentrate his consciousness in the head, when the light in the head shines forth and the centres are active, then the Master will take the man in hand. In the meantime he may have a vision of the Master, or he may see a thought-form of the Master, and may get much real good and inspiration from contact with the reflected reality, but it is not the Master and does not indicate the stage of accepted discipleship. Through the medium of the light of the soul, the soul can be known. Therefore seek the light of your own soul, and know that soul as your director. When soul contact is established, your own soul will, if I may so express it, introduce you to your Master… Students must attend to the immediate duty and prepare their mechanisms for service in the world, and should desist from wasting time and looking for a Master; they should achieve mastery where now they are defeated and in the life of service and of struggle they may then reach the point of such complete self-forgetfulness that the Master may find no hindrance in His approach to them.

These centres are, in the last analysis, twofold in function. They demonstrate the form building aspect of divinity and through their activity bring the outer form into manifestation; then towards the end of the evolutionary cycle—both in the macrocosm and the microcosm—they bring into expression the soul force and life and produce the incarnation of a fully revealed son of God, with all the powers and knowledge which divinity contains.



Master DK gave the following instructions:

The world today is entering a phase of extreme sensitivity. Disciples must train themselves to help. [In the transition of the human race to etheric and later astral sight as a result of our development of our senses to where it was in Atlantean times. We are here talking about things that happened before the flood and that will happen again in the last days before the coming of Christ.-E] - The shift of the consciousness of ordinary and mediocre individuals will be on to levels of conscious astralism and the veil between the seen and the unseen will rapidly disappear. How can disciples be of service in that difficult period if they have no experience in the distinction and interpretation which must exist between aspects of phenomena? How can they rescue and safeguard others if they fear to enter into realms of life where the lower psychism rules? I am not asking you to cultivate psychic powers, but I do ask you to hold yourselves in guarded readiness to see and hear on all levels of service, and to know what you see and hear, interpreting it correctly, unblended by prejudice and fear. The Path of Discipleship is not an easy one but its compensations are adequate. Psychic sensitivity is involved in the understanding of this phase of discipleship.

I have taught in my writings most clearly and definitely the undesirability of the lower psychic experiences. This has been done as the need to warn aspirants anent this matter is great. The difficulty is enhanced by the fact that lower psychics are not easily reached and warned as they are ever determined that their clairvoyant and clairaudient powers are indicative of the advanced type of high spiritual unfoldment. Their minds are closed to all the warnings and they function often behind a barrier of smug self-satisfaction. They forget that the aboriginal races and animals are all psychic and register that which the more mental types fail to record. The rank and file of the people are inherently astral in their activities, their interpretations of phenomena and their attitudes and focus. It is necessary, then, to enforce the warnings and awaken the average psychic to the undesirability of his astral life.

Disciples, however, put no aspect of the divine manifestation outside their range of experience. [Only when they have reached the state of Discipleship] They know that psychism in its lowest phases is a part of the divine expression and is of an essentially higher nature than the purely physical processes of living in the body. A disciple cannot say that now because he is a disciple, he will not be subject to this, that or the other experience. He has to be prepared for all experiences and to face the fact that eventually all disciples have to become psychics, both higher and lower, as was the Christ. The only safeguard for which he works is to prevent the lower powers demonstrating until the higher psychic faculties are functioning; then the lower are controlled and operated [if I might so express it] from the level of the higher consciousness. There is, to the mind of the disciple, only life and form and he is learning to handle the life processes through the medium of the form so as to produce a divine manifestation.

The angles of the contacts which become possible upon the path of Accepted Discipleship are well known but cannot be described in too much detail. They vary according to person and ray. I would only ask you to have these modes of approach in mind, remembering that they do occur and occur in varying degrees of clarity and at various stages upon the Path. They are as you know:

1.       A dream experience.

2.       A symbolic teaching.

3.       The thoughtform of a Master.

4.       A direct contact with the Master in meditation.

5.       An interview in a Master’s Ashram.

The first three are more usually the experience of the probationary disciple. The last two are in this case, not all glamour and illusion and are not basically reprehensible, for they are – in reality – the seed or guarantee of future inevitable experiences upon the Way. People do see thoughtforms of the Masters, for those thoughtforms exist; they do receive symbolic teachings upon the astral plane or in the dream states. Beginners and the inexperienced are then apt to do one of two things: [1] over-estimate the experience and believe it to indicate a high spiritual development; they begin to lean upon the experience and to substitute this astral happening for the future reality or [2] they dismiss it as undesirable lower psychism, forgetting that so-called lower psychism is only so when the interpretation and the use of the experience is at fault. It is the task of the accepted disciple to aid in the interpreting, to indicate direction and to point out the significance of the experience to the neophyte. Workers in the spiritual field should bear this carefully in mind and remember that – as a result of the war, of tension and of aspiration towards the New Age – these dreams and visions, these episodes of symbolic teaching, these contacts with thoughtforms will steadily increase and are indicative of growth and of expansion. Undirected, unexplained and misinterpreted or laughed down and ridiculed, they can greatly hinder and can be forced to descend into the category of true lower psychism; rightly interpreted and explained, they can constitute a series of graded revelations upon the Way to light; they exist then as guarantees of future knowledge and as signposts of a relative achievement. But they are not the reality when astrally focused.

About a Spiritual diary, DK instructed the following:

You would find it useful to keep what might be called a spiritual diary. This does not involve the daily entering of the day’s events and has no relation to the happenings which may concern the personality. Note this. In this dairy you should record the following:

1.       Any spiritual experience which may come to you, such as contact with some Presence, either that of your own soul, the angel of the Presence, contact with some disciple and eventually – when your life and work and discipline warrant it – contact with one of the Masters. Record this in an impartial way, preserving the scientific attitude and seeking ever a practical explanation before accepting a mystical one. A spirit of agnosticism [not atheism] is of real value to the beginner and preserves him from the snares of the world illusion and of lower psychism.

2.       Any illumination which may come to you, throwing a flood of light upon a problem and revealing the way that you or the group should go. Any intuition which – corroborated by the reason – carries one forward into knowledge and evokes the wisdom of the soul and its registration by the brain, via the mind.

3.       Any telepathic happenings between you and your fellow disciples. This telepathic interplay should be cultivated but it must be most carefully checked and the strictest accuracy preserved. Thus we shall have the fostering of the spirit of truth, which is the governing principle of all true telepathic communication. An ashram functions telepathically when fully and rightly organised.

4.       Any phenomena of a mystical and spiritual kind should also be noted. The seeing of the light in the head comes under this category. Its brilliance should be noted, its growth and dimming; the hearing of the Voice of the Silence which is the voice of the soul but not of the subconscious; the registering of messages from the soul or from other disciples and world servers; expansions of consciousness which initiate you into the conscious life of God, as it manifests through any forms and the hearing of the note of all beings. A close study of the third part of The Light of the Soul [the Yoga Sutras of Patanjali] will indicate the type of phenomena which should find its place in this diary.

5.       Any experiences of a psychic kind which do not come under any of the above headings. Those mentioned above come under the heading of the higher psychism and concern the higher psychic faculties, spiritual perception, intuitive knowledge, mental telepathy [and not the telepathy which is based upon the solar plexus activity]. The lower psychic experiences can also be noted – wether pleasant or unpleasant. Once noted, they should be forgotten for they are of no moment.



Increased psychic sensitiveness is both an indication of growth and at the same time a test. The aspirant is apt to be taken in by the allurements of the psychic powers; he will be tempted to sidetrack 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 a soul, the psyche, consciously and with the use of co-operative 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 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.

In the bulk of humanity the sacral centre and the solar plexus governs the life, and that is why desire for material living and for sex life are so closely blended. The solar plexus in the animal is the brain and governs all the instinctual reactions, but is not so closely allied with the purely sex expression as it is in the human being. When the brain is becoming sensitive to the awakening mind and is not so entirely occupied with the mechanism which registers sensory impression, we shall have the orientation which will eventually raise the consciousness into those centres which lie above the diaphragm. The solar plexus will then again be relegated to its old function as a directing agent of the purely instinctual animal life. For the advanced pupil in the world, the solar plexus is largely the organ of psychic sensitivity and will remain so until the higher psychic powers supersede the lower and man functions as a soul. Then the sensory life will drop below the threshold of consciousness.  

In psychics and in the case of mediums and lower seers [clairvoyants and clairaudient people] the solar plexus web [where the life force is anchored] is permanently ruptured early in life and easily therefore they pass in or out of the body, going into trance, as it is called, and function on the astral plane. But for these types there is no continuity of consciousness and there seems no relation between their physical plane existence and the happenings which they relate whist in trance and of which they usually remain totally unaware in the waking consciousness. The whole performance is below the diaphragm and is related primarily to animal sentient life. In the case of conscious clairvoyance and in the work of the higher psychics and seers there is no trance, obsession or mediumship. It is the web in the brain [where the consciousness is anchored] which is punctured [by the light as already described] and the opening in that region permits the inflow of light, information and inspiration; it confers also the power to pass into the state of Samadhi which is the spiritual correspondence to the trance condition of the animal nature.

The aim of all development is the awakening of the spiritual intuition; when this has been done, when the physical body is pure, the astral stable and steady, and the mental body controlled, then the initiate can safely wield and wisely use the psychic faculties for the helping of the race. Not only can he use these faculties, but he is able now to create and vivify thoughtforms that are clear and well-defined, pulsating with the spirit of service and not controlled by lower mind or desire. These thoughtforms will not be [as is the case with those created by the mass of men] disjointed, unconnected, and uncorrelated, but will attain a fair measure of synthesis. Hard and ceaseless must the work be before this can be done, but when the desire nature has been stabilised and purified, then the control of the mind-body comes more easily. Hence the path of the devotee is easier in some ways than that of the intellectual man, for he has learnt the measures of purified desire, and progresses by the requisite stages.

The personality has now reached a point where its vibrations are of a very high order, the matter in all three bodies relatively pure, and its apprehension of the work to be done in the microcosm, and the share to be taken in the work of the macrocosm is very advanced. It is apparent, therefore, why it is only at the third initiation that the Hierophant, the Lord of the World, Himself officiates. It is the first at which He contacts the initiate. Earlier it would not be possible. For the first two initiations the Hierophant is the Christ, the World-Teacher; the Firstborn among many brethren, one of the earliest of our humanity to take initiation.

Why has this become possible? Because now the fully consecrated physical body can safely bear the vibrations of the two other bodies when they return to its shelter from the Presence of the KING, the Ancient of Days; because now the purified astral and controlled mental can safely stand before that KING. When purified and controlled they stand and for the first time consciously vibrate to the Ray of the Monad, then with prepared bodies can the ability to see and hear on all the planes be granted and achieved, and the faculty of reading and comprehending the records be safely employed, for with fuller knowledge comes added power. The heart is now sufficiently pure and loving, and the intellect sufficient stable to stand the strain of knowing.

What I seek to emphasise is the fact of the psychic development, and also that subjective evolution is the main enterprise of the Logos, of a planetary Logos and of a man. Active intelligent love [the bringing forth from latency of the inherent quality of love by the intelligent application of the mind faculty] will be the result of the evolutionary process. Just as objectivity is dual, life-form, so subjectivity is dual, mind-love, and the blending of the two produces consciousness. Spirit alone is unity, and is undivided; the development of Spirit [or its assumption of the fruits of evolution] is only to be realised and brought about when the dual evolution of the form and of the psyche is consummated. Then Spirit garners the fruits of evolution and gathers to itself the qualities nurtured during manifestation – perfect love and perfect intelligence showing forth then as active intelligent love-wisdom.  

Taken from the works of AAB and DK. [DiSCIPLESHIP IN THE  NEW AGE, and A TREATISE ON WHITE MAGIC.]