The Inner Life, v. I/First Section/IV
MASTERS AND PUPILS
It has already been said that out of the comparatively small number of adepts who retain Their physical bodies and fill the offices connected with the administration of the world under the Great Hierarchy, there is a still smaller number who accept pupils, and to whom therefore we give the name of Masters. Let us see then what it means to be a pupil of one of these Masters, what is expected of one who aspires to this position and what is the work which he has to do.
First let us have it clearly in our minds that the Masters have absolutely dedicated themselves to the service of humanity, and that They are utterly absorbed in the work to the entire exclusion of every other consideration. In speaking to you on this subject before, I have mentioned that a Master has only a certain definite amount of force to expend, and that though the amount of that force seems to us almost incalculable, He is nevertheless exceedingly careful to use every ounce of it to the best possible advantage. Obviously to take in hand and instruct a pupil will make some demand upon His time and upon this store of energy, and since He regards everything from the standpoint of its use in regard to the promotion of evolution He will not expend this time and energy upon any man unless He can see that it is a good investment.
He will take a man as a pupil; or perhaps we should rather say as an apprentice, when He sees that the amount of time and strength spent in training him will produce more result eventually than any other way of expending the same amount — but not otherwise For example, a man might have many qualifications which would make him useful as an assistant, but at the same time some one great fault which would be a constant obstacle in his way, which would nullify much of the good that he might otherwise do. No Master would accept such a man as a pupil; but he might say to him: “Go to work and conquer that special fault of yours, and when you have succeeded I will take you as my assistant, and will train you further.”
So many of our earnest students are full of the most benevolent and altruistic feeling, and, knowing themselves to be in this way very different from the majority of mankind, they sometimes say to themselves, “I am so deeply anxious to work for humanity; why will not the Master take me in hand and train me?”
Let us face the facts boldly. The Master will not train you because you are still full of all sorts of minor imperfections. It is quite true, as you no doubt feel within yourselves, that your benevolence, your kindliness, your earnest wish to be helpful, are far greater things on the credit side of the account than are all these small faults on the debit side. But try to realize that there are thousands of people in the world who are benevolent and well-meaning, and that you differ from them only in the fact that you happen to have a little more knowledge, and so you are able to direct your benevolence into more definitely useful channels than those others. If these were all the qualifications required for discipleship, each Master might have thousands of pupils, and His whole time would be taken up in endeavouring to bring into shape those few thousands of people, with all their petty little faults on the astral and physical planes, and in the meantime the Master's splendid work with the egos on the higher levels would have to be entirely neglected.
First of all then, to be a pupil of a Master means that one must look upon life as the Master looks upon it, solely from the point of view of what is best for the progress of the world. The pupil must be prepared absolutely to forget himself, to sink his personality entirely, and he must understand that this is not a mere poetical figure or a fashion of speech, but that it means just exactly what it says — that he must have no personal desires whatsoever, and must be willing to order the whole of his life according to the work that he has to do. How many of us are there who are wholeheartedly willing to take even this first step towards accepted discipleship?
Think what it means to become a disciple. When any man offers himself for such a position the Master will at once say whether or not He considers him fit to enter upon the stage of the probationary pupil. If the candidate appears to be reasonably near the possession of the necessary qualifications the Master may take him upon probation, which means that he will remain for a period of some years under very close observation. Seven years is the average time of this probation, but it may be indefinitely lengthened if the candidate should prove unsatisfactory, or on the other hand it may be much shortened if it is seen that he has really taken himself in hand. I have known it to be extended to thirty years; I have known it to be reduced to five years, and even to three, and in one quite exceptional case it was only five months. During this period of probation the pupil is not in any sense in any kind of direct communication with the Master; he is little likely to hear or to see anything of Him. Nor as a general rule are any special trials or difficulties put in his way; he is simply carefully watched in his attitude towards all the little daily troubles of life. For convenience of observation the Master makes what is called a “living image” of each such probationary pupil — that is to say, an exact duplicate of the man's astral and mental bodies. This image He keeps in a place where He can easily reach it, and He places it in magnetic rapport with the man himself, so that every modification of thought or of feeling in the man's own vehicles is faithfully reproduced in the image. These images are examined daily by the Master, who in this way obtains with the least possible trouble a perfectly accurate record of his prospective pupil's thoughts and feelings, and from this He is able to decide when He can take him into the far closer relationship of the second stage — that of the accepted pupil.
Remember that the Master is a channel for the distribution of the forces of the LOGOS, and not indeed a mere unconscious channel but a keenly intelligent co-operator; and He is this because He is himself consciously a part of the Logos. Just in the same way at a lower level the accepted pupil is a channel of the forces of the Master, but he, too, must be not an unconscious channel but an intelligent co-operator, and in order to be this he must also become virtually part of the consciousness of the Master.
An accepted pupil is taken into his Master's consciousness to so great an extent that whatever he sees or hears is within the knowledge of his Master — not that the Master necessarily sees or hears it at the same moment (though that often happens) but that it lies within the Master' s memory exactly as it does within the memory of the pupil. Whatever the pupil feels or thinks is within the astral and mental bodies of his Master. When we realize all that this means, we see very clearly why it would be utterly impossible for the Master to accept any pupil until the pupil's thoughts and feelings were such as the Master would wish to harbour within himself.
It unfortunately sometimes happens that there comes into the mind of the pupil some thought which is not fit to be harboured by the Master, and as soon as the Master feels that, He at once erects a barrier and shuts off from himself that vibration, but to do this diverts His attention for a moment from His other work, and takes a certain amount of energy. Once more we see clearly that it would be impossible for a Master to take into such a relation with himself one who often indulged in thoughts unfit for the Master's mind; to have to be continually or even frequently turned aside from His work in order to shut off undesirable thoughts or feelings would clearly be a quite intolerable tax upon the Master's time and strength.
It is not because of any lack of compassion or patience that a Master could not take such a man; it is simply that it would not be a good use either of His time or His energy, and to make the best possible use of both of them is His simple duty. If a man feels himself worthy to be accepted as a pupil, and wonders why this privilege has not already been extended to him, let him watch himself closely for even a single day, and ask himself whether during that day there has been in him any single thought or feeling which would have been unworthy of the Master. Remember that not only definitely evil or unkind thoughts are unworthy of Him, but also trifling thoughts, critical thoughts, irritated thoughts — above all, thoughts of self. Who of us is sufficient for these things?
The effect which the Master seeks to produce by this wonderfully close association is the harmonizing and attuning of the pupil's vehicles — the same result which an Indian teacher tries to gain by keeping his disciples always in the neighborhood physically. Whatever may be the special kind of exercises of the special course of study prescribed, in all cases the principal effect upon the pupil is that produced not by either exercises or study, but by being constantly in the presence of the teacher. The various vehicles of the pupil are vibrating at their accustomed rates — probably each of them at various rates, due to the constant presence of passing emotions and wandering thoughts of all kinds. The first and most difficult task of the pupil is to reduce all this chaos to order — to eliminate the host of minor interests, and control the wandering thoughts, and this must be achieved by a steady pressure of the will exercised upon all his vehicles through a long period of years.
While he still lives in the world the difficulty of this undertaking is multiplied a hundredfold by the ceaseless pressure of disturbing waves of thought and emotion, which give him no moment of rest, no opportunity to collect his forces in order to make a real effort. This is why in India the man who wishes to live the higher life retires to the jungle — why, in all countries and in all ages, there have been men willing to adopt the contemplative life of the hermit. The hermit at least has breathing-space, has rest from the endless conflict, so that he can find time to think coherently. He has little to hinder him in his struggle, and the calm influences of nature are even to a certain extent helpful.
But the man who lives perpetually in the presence of one already upon the Path has a still greater advantage. Such a teacher has by the hypothesis already calmed his vehicles and accustomed them to vibrate at a few carefully selected rates instead of in a hundred promiscuous frenzies. These few rates of vibration are very strong and steady, and day and night, whether he is sleeping or waking, they are playing unceasingly upon the vehicles of the pupil, and gradually raising him to his teacher's key. Nothing but time and close association will produce this effect; and even then not with every one, but only with those capable of being attuned. Many teachers require to see a reasonable proportion of this result before they will impart their special methods of occult development; in other words, before teaching a pupil something which may easily do him much harm if wrongfully used, they wish to be certain by ocular demonstration that he is a man of the type to which this instruction is appropriate, and is sufficiently amenable to their influence to be held in the right way by it when the strain comes. A thousand times greater are the advantages gained by those whom the Master selects — who thus have the opportunity of such close and intimate contact with Him.
This then is what is meant by being an accepted pupil of the Master — that the man becomes a kind of outpost of that Master's consciousness, so that the strength of the Great Ones may be poured out through him, and the world may be definitely the better for his presence in it. The pupil is so closely in touch with the Master' s thought that he can at any time see what that thought is upon any given subject, and in that way he is often saved from error. The Master can at any moment send a thought through that pupil either in the form of a suggestion or a message. If, for example, the pupil is writing a letter or giving a lecture, the Master is subconsciously aware of that fact, and may at any moment throw into the mind of the pupil a sentence to be included in that letter or a useful illustration for that lecture. In earlier stages the pupil is often unconscious of this, and supposes these ideas to have arisen spontaneously in his own mind, but he very soon learns to recognize the thought of the Master. Indeed, it is eminently necessary that he should learn to recognize it, because there are many other entities on the astral and mental planes who are very ready in the most friendly way and with the best intentions to make similar suggestions, and it is assuredly well that the pupil should learn to distinguish from whom they come.
We must not, however, confuse such use by a Master of his pupil's body with the mediumship which we have so often characterized as objectionable. For example, there have been some occasions on which one or other of our Masters has spoken through our President, and it has been stated that on such occasions sometimes her very voice and manner and even her features have been changed. But it must be remembered that in all such cases she has retained the fullest consciousness and has known exactly who was speaking and why. That is a condition so different from what is ordinarily understood by mediumship that it would be quite unfair to call it by the same name. There can be no objection to such use of a pupil's body, but it is only in the case of a very few pupils that the Masters have ever done this.
When it happens, the President's consciousness is just as fully active in her physical brain as ever, but instead of directing her organs of speech herself she listens while the Master makes use of them. He formulates the sentences in His own brain and then transfers them to hers. While this is being done she can use her own brain-power, as it were passively, to listen, to understand, and to admire; but I conceive that it would hardly be possible for her at absolutely the same moment to compose a sentence upon some quite different subject. I suppose that the highest form of spiritualistic control may more or less approximate to this, but probably very rarely, and hardly ever completely.
The influence of a Master is so powerful that it may well shine through to almost any extent, and any one of the audience who is really impressible might be conscious of His presence even to the extent of seeing His features or hearing His voice, instead of those of His pupil. It is not very probable that any actual physical change takes place, such as would be visible to non-sensitive spectators. In spiritualism I have indeed seen cases in which the medium's voice and manner, and even his very features, were actually physically entirely changed, but that always means a complete suppression of his ego by the entity speaking through him, and this would be quite foreign to the system of training adopted by our Masters.
There is yet a third stage of even more intimate union, when the pupil becomes what is called the “son” of the Master. This is accorded only after the Master has had considerable experience of the man as an accepted pupil, when He is quite certain that nothing can arise in the mind or astral body of the pupil which will ever need to be shut off. For that is perhaps the principal difference which can be readily explained on the physical plane between the position of the accepted disciple and of the “son” — that the accepted disciple, though truly a part of the Master's consciousness, can still be shut off when it seems desirable, whereas the “son” is drawn into a union so close and so sacred that even the power of the Master cannot undo what has been done to the extent of separating these consciousnesses even for a moment.
These then are the three stages of the relation of a pupil to his Master; first, the probationary period, during which he is not in any real sense a pupil at all; second, the period of accepted discipleship; third, the period of “sonship”. It must be clearly understood that these relations have nothing whatever to do with initiations or steps on the Path, which belong to an entirely different category, and are tokens of the man's relation not to his Master but to the Great White Brotherhood and to its august Head. One may find a not inapt symbol of these respective relationships in the position in which an undergraduate stands with regard to the head of his college and to the university as a whole. The university as such requires the man to pass certain examinations, and the precise methods in which he prepares himself for this, are, comparatively speaking, matters of indifference to it. It is the university, and not the head of the college, that arranges the examination and confers the various degrees; the work of the head of the college is simply to see that the candidate is duly prepared. In the process of such preparation he may, as a private gentleman, enter into whatever social or other relations he may think proper with his pupil; but all that is not the business of the university.
Just in the same way the Great White Brotherhood has nothing to do with the relations between the Master and His pupil; that is a matter solely for the private consideration of the Master himself. Whenever the Master considers that the pupil is fit for the first initiation, He gives notice of that fact and presents him for it, and the Brotherhood asks only whether he is ready for the initiation, and not what is the relationship between him and any Master. At the same time it is true that a candidate for initiation must be proposed and seconded by two of the higher members of the Brotherhood — that is to say, by two who have reached the level of adeptship; and it is certain that the Master would not propose a man for the tests of initiation unless He had with regard to him the certainty of his fitness, which could only come from such close identification with his consciousness as that of which I have already spoken.
When a student hears all this there naturally arises in his mind the question, “How can I become the pupil of a Master? What can I do that will attract His attention?” As a matter of fact it is quite unnecessary that we should try to attract His attention, for the Masters are ever watching for those whom They can help to be of use to Them in the great work which They have to do, and we need not have the slightest fear that we shall be overlooked.
I remember very well an incident of the early days of my own connection with the Great Ones a quarter of a century ago. I met on the physical plane a man of great enthusiasm and of the most saintly character, one who believed thoroughly in the existence of the Masters, and devoted his life to the one object of qualifying himself for Their service. He seemed to me a man in every way so entirely suitable for discipleship, so obviously better than myself in many ways, that I could not understand how it was that he was not already accepted; and so, being young in the work and ignorant, one day when a good opportunity offered itself I very humbly and as it were apologetically mentioned his name to the Master with the suggestion that he might perhaps prove a good instrument. A smile of kindly amusement broke out upon the Master's face, as He said:
“Ah, you need not fear that your friend is being overlooked; no one can ever be overlooked; but in this case there still remains a certain karma to be worked out, which makes it impossible at the moment to accept your suggestion. Soon your friend will pass away from the physical plane, and soon he will return to it again, and then the expiation will be complete and what you desire for him will have become possible.”
And then, with the gentle kindness which is always so prominent a characteristic in Him, He blended my consciousness with His in an even more intimate manner, and raised it to a plane far higher than I could then reach, and from that elevation He showed me how the Masters look out upon the world. The whole earth lay before us with all its millions of souls, undeveloped most of them, and therefore inconspicuous; but wherever amidst all that mighty multitude there was one who was approaching even at a great distance the point at which definite use could be made of him, he stood out among the rest just as the flame of a light-house stands out in the darkness of the night.
“Now you see,” said the Master, “how utterly impossible it would be that any one should be overlooked who is even within measurable distance of the possibility of acceptance as a probationer.”
We can do nothing on our side but steadily work at the improvement of our own character and endeavour in every possible way, by the study of Theosophical works, by self-development, and by the unselfishness of our devotion to the interests of others, to fit ourselves for the honour which we desire, having within our minds the utter certainty that as soon as we are ready the acceptance will assuredly come. We can do nothing but fit ourselves, and we have the certainty that as soon as we are ready we shall be accepted, because we know how great is the need of helpers. But until we can be utilized economically — until, that is to say, the force spent upon us will bring forth, through our action, more result than it would if spent in any other way, it would be a violation of duty on the part of the Master to draw us into close relations with Him.
We may be quite sure that there are in reality no exceptions to this rule, even though we may sometimes think that we have seen some. A man may become a probationary pupil of the Master while he has still some obvious faults, but we may be very sure that in such a case there are good qualities under the surface which far more than counterbalance the superficial evils. Another thing that must be remembered is that, like the rest of us, the Great Masters of Wisdom have a long line of lives behind Them, and in those lives, like others, They have made certain karmic ties, and so sometimes it happens that a particular individual has a claim on Them for some service rendered long ago in the remote past. In the lines of past lives which we have examined we sometimes come across instances of such a karmic link.
One well-known case is that of a certain member who, when a powerful noble in Egypt six thousand years ago, used his influence with the authorities of one of the great temples to introduce into it as a favoured student a young man who displayed the keenest interest in occult matters. That young student took up occultism with the greatest eagerness and made the most astonishing progress in it, so that in every life thereafter he continued the studies begun in ancient Khem. Between then and now that young student has attained adeptship, and thus passed on far in advance of the friend who then introduced him to the temple. In the work which He has had to do in these later days He needed some one to put before the world certain truths which had to be published, because the time for such unfoldment was fully ripe. He looked round for an instrument whom He could use, and He found His old friend and helper of six thousand years ago in a position in which it was possible to employ him in this work. At once He remembered His ancient debt and repaid it by giving to His friend this wonderful privilege of being the channel of the truth to the world.
Such cases indeed are fairly numerous. We all know how at a period still far earlier one of the founders of the Theosophical Society saved the life of the other, who was at that time the eldest son of Him who is now the Master and teacher of both, and thus established a karmic claim which has drawn those three into close relationship ever since. Again, on another occasion in the remote past our President saved the life of her present teacher when there was a conspiracy to assassinate Him; and in yet another instance one who has but just passed the portals of initiation saved the life of the Bodhisattva, the great Lord Maitreya himself.
Now all these are unquestionably karmic links, and they constitute debts which will be fully repaid. So it may happen to any of us that in some past life we have come into touch with One who is now a Master, or done Him some slight service, and if so, that may well prove to have been the commencement of an association which will ripen into discipleship on our side. It frequently happens that people are drawn together by a strong common interest in occultism, and in later lives, when some of these have out-distanced the others, those who were once friends and fellow-students often fall naturally into the relation of teacher and pupil.
No doubt a man may attract Their attention in many ways; he may bring himself to the portals of the Path by association with those in advance of him, by the force of sheer hard thinking, by devotion, or by earnest endeavour in good works; but all these are after all merely so many divisions of the one Way, because they all of them mean that he is making himself fit for one or other department of the work that is to be done. And so when by any of these methods he reaches a certain level, he inevitably attracts the attention of the Masters of the Wisdom and comes in some way into connection with Them, though probably not upon the physical plane. The Master's usual plan is that he is brought into connection with one or other of Their more prominent pupils, and this is very much the safest way, since it is impossible for any ordinary person to assure himself of the good faith of astral communications.
Unless a man has had very wide experience in connection with mediumship, he would find it very difficult to realize how many quite ordinary people there are upon the astral plane who are burning with the desire to pose as great world-teachers. They are generally quite honest in their intentions, and really think that they have teaching to give which will save the world. Now that they are dead they have fully realized the worthlessness of mere worldly objects, and they feel (quite rightly) that if they could only impress upon mankind in general the ideas which they have now acquired, the whole world would immediately become a very different place. They are also fully persuaded that they have only to publish their discoveries upon the physical plane in order at once to convince everybody of their inherent reasonableness, and so they select some impressionable lady and tell her that they have chosen her out of all the world to be the medium of a magnificent revelation.
Now it is rather flattering to the average person to be told that he or she is the sole medium in all the world for some mighty entity, the only channel for some exclusive and transcendent teaching; and even though the communicating entity should disclaim any special greatness (which he usually does not) this is put down to praiseworthy modesty on his part, and he is described as at least an archangel, even if not a still more direct manifestation of the Deity. What such a communicating entity forgets is that when he was alive on the physical plane other people were making similar communications through various mediums, and that then he never paid the slightest attention to them, nor was in any way affected by what they said, and so he does not realise that precisely as he, when immersed in the affairs of this world, declined to be moved by those very communications, so will all the world now go on contentedly with its own business and pay no attention to him.
Often such entities assume distinguished names from what may almost be called a pardonable motive, for they know human nature well enough to be aware that if John Smith or Thomas Brown comes back from the dead and enunciates a certain doctrine it will have very little chance of acceptance, no matter how excellent and how entirely true it may be; whereas the same words uttered by George Washington, Julius Caesar or the Archangel Michael would be at least respectfully considered and very probably blindly accepted.
Any man functioning on the astral plane has a certain amount of insight into the thoughts and feelings of those with whom he is dealing, and therefore it is not wonderful that when such people come into contact with the Theosophists, and see their minds to be full of reverence for the Masters of Wisdom, they should sometimes personate those very Masters of Wisdom in order to command more ready acceptance for whatever ideas they wish to promulgate. Also it must not be forgotten that there are those who bear no good will to our Masters, and desire to do Them any injury which lies within their power. They cannot of course harm Them directly, and therefore they sometimes try to do so through the pupils whom They love. One of the easiest ways in which they can produce difficulties is by assuming the form of the Master who is so strongly revered by their victim, and in many cases such an imitation is quite perfect, so far as the physical appearance is concerned, except that it always seems to me that they can never quite get the right expression into the eyes. One who has developed the sight of the higher planes cannot be thus deluded, as it is quite impossible for any of these entities to imitate the causal body of the Master.
Most assuredly we shall do well to heed diligently the wise precept in The Voice of the Silence, “Seek not thy Guru in those mayavic regions.” Accept no teaching from some self-appointed preceptor on the astral plane, but receive all communications and advice which come thence precisely as you would receive similar advice or remarks made by a stranger on the physical plane. Take them for what they are worth, and accept the advice or reject it as your own conscience dictates, without paying attention to its alleged source. Seek rather for teaching which satisfies the intellect, and apply the test of intellect and conscience to any claims which are put forward.
Let it never be forgotten that ours are not the only lines. The two Masters who are most intimately associated with the work of the Theosophical Society represent two different rays or methods of teaching; but there are others besides these. All schools of the higher teaching give a preliminary training to purify the character, but the particular teachings given and practices recommended differ according to the type of the teacher. But all teachers who belong to the Great White Lodge insist upon the attainment of the highest only by means of the Path of Holiness, and the quenching of desire by conquering it and not by gratifying it.
The pupil will be employed by his Master in many different ways. Some are set to take up the lines of work indicated in the book Invisible Helpers; others are employed specifically in assisting the Masters personally in some piece of work which They happen to have undertaken; some are set astrally to deliver lectures to audiences of less developed souls, or to help and teach others who are free temporarily during sleep, or are permanently after death denizens of the astral world. When a pupil falls asleep at night he usually reports himself to his Master, and he is then told if there is any definite piece of work which he can do. If there happens to be nothing special he will take up his usual nocturnal work, whatever that may be. Every invisible helper acquires a number of regular cases or patients who are put under his charge just exactly as are those of a doctor on the physical plane; and whenever there is no unusual work for him to do he simply goes on his ordinary rounds, visits these cases and does his best for them. So that he has always plenty of work of this kind to fill up his time when he is not especially needed, as for some sudden catastrophe which throws out a large number of souls simultaneously into the astral plane in a condition of terror. Most of such training in astral work as the pupils needs is usually given by one of the older pupils of the Master.
If it is necessary that the pupil should undertake any special system of psychic development on the physical plane, the Master will indicate it to him either directly or through one of His recognized pupils. What is prescribed in this way differs according to the character and need of the pupil, and it is usually best for us to wait until we are definitely told before attempting any practices of this kind. Even when we are told of them it is best that we should keep them to ourselves, and not discuss them with others, as it is more than probable that they would be unsuited to anyone else. Here in India among the hosts of minor teachers each man has his own methods, the difference depending partly on the different schools of philosophy to which they belong, and partly upon their different ways of looking at the same thing. But whatever their methods are, they usually keep them very secret in order to avoid the responsibility of their being wrongly used.
The harm that may be done by the indiscriminate publication of any of these half-physical systems has been very clearly exemplified in America, where a book by an Indian teacher has obtained a large circulation. This teacher guardedly mentioned certain practices, prefacing his teaching with a carefully expressed warning as to the necessity of preparation by the training of character. But nevertheless what he has written has caused a great deal of suffering, because people have uniformly disregarded his warning as to training and have recklessly tried to carry out the practices which he described. In a tour a few years ago in that country I met quite a number of people who through attempting to follow his directions had made themselves physical wrecks. Some had become insane, some were subject to fits, and others had fallen under the spell of various obsessing entities. In order that such practices as these may be attempted with safety it is absolutely necessary that they be undertaken (as they always are undertaken in India) in the actual presence of a teacher who watches the results and at once interferes when he sees that anything is going wrong. Indeed, in this country it is usual for the pupil to remain in physical proximity to his teacher, because here people understand what I mentioned some time ago — that the first and greatest work which a teacher has to do is to attune the aura of the pupil to his own — to annul the effect of the ordinary disturbed conditions which prevail in the world, to show him how to abandon all that and to live in a world of absolute calm. One of our own Masters said in one of the earlier letters, “Come out of your world into ours,” and this of course refers not to a place but to a condition of mind.
Remember that everyone who meditates upon the Master makes a definite link with Him, which shows itself to clairvoyant vision as a kind of line of light. The Master always subconsciously feels the impinging of such a line, and sends out along it in response a steady stream of magnetism which continues to play long after the meditation is over. The regular practice of such meditation and concentration is of the utmost help to the aspirant, and the regularity is one of the most important factors in producing the result. It should be undertaken daily at the same hour, and we should steadily persevere with it, even though no obvious effect may be produced. When no effect appears we must be especially careful to avoid depression, because depression makes it more difficult for a Master's influence to act upon us, and it also shows that we are thinking more of ourselves than of the Master.