When someone presents a technical model delineating the steps along the path of Self realization the mystic says “I’m already at the end, your system is outdated and unnecessary.” We can see ample examples of this in the exoteric spiritual community around the globe (RI 348).

Ambition is also characteristic of this stage (DINA I, 7) as well as its accomplice, pride. When he finally sees that he must undergo purification he may begin to draw the personality in line but the motive for doing so is for spiritual attainment and to draw the attention of the Great Ones. The aspirant must question his reasons for wanting to be “straightened out”.

He is very much polarized between the world of spiritual living and the world of physical living (DNA I 390); he knows he is a soul, he knows he is a personality but has not yet integrated the two ideas. Instead of viewing all things as extensions of the true self, there is a cleavage, a painful division; he feels separate from his beloved. He may believe in the spiritual life but does not yet have the occult certainty of knowing it. It is still very much a working hypothesis at this stage. His vista is not yet high enough to see that the spiritual and material worlds are extensions of each other, and not mutually exclusive. He does not yet see the common thread that runs through all planes, forms and states of consciousness, and can only at this stage strive to merge with the Divine (ENA 59).
This mystical journey is actually the probationary path:

“Before initiation the mystic path might be expressed by the term, Probationary Path.” (LOM 148)

and as he treads it eventually he will find himself at its end, and will evolve into the practical mystic, ultimately emerging as the white magician or occultist. However, before he can do this, he must fully tread the probationary path where he first meets two of its key themes: purification and character building.

Though at any given time the focus may be more on one than the other, they evolve continually and are actually two sides of the same coin; vice and virtue:

“The day comes, however, when the soul awakens to the need of dominating the situation and of asserting its own authority. Then the man (spasmodically at the beginning) takes stock of the situation. He has to discover first which type of energy preponderates and is the motivating force in his daily experience. Having discovered this, he begins to re-organize, to re-orient and to re-build his bodies. The whole of this teaching can be summed up in two words: Vice and Virtue.
Vice is the energy of the sheaths, individual or synthesised in the personality, as it controls the life activities and subordinates the soul to the sheaths and to the impulses and tendencies of the lower self.
Virtue is the calling in of new energies and of a new vibratory rhythm so that the soul becomes the positive controlling factor and the soul forces supersede those of the bodies...This work of imposing the higher vibration on the lower is character building, the first pre-requisite upon the Path of Probation.” (TOWM 202).

We can use the analogy of a cup filled to the brim with muddy water. If the cup is to be filled with clear water the muddy water must first be purged or purified. There are two ways to accomplish this; one is to tip or siphon some of the muddy water out, to enable some fresh water to be replaced thereby diluting the impurities. This involves co-ordination of and co-operation with the vessel to dispose of the impurities safely and efficiently. No pure water is wasted. The other way is instead of emptying the cup to begin with, to add pure water and dilute the muddy water directly. This causes an overflow, creates mess and wastes precious pure water. If the clear water represents virtue, the muddy water represents vice, the cup represents the personality and the pourer of the water represents the soul, we see how important co-operative participation is (of the part of the personality) in the process of purification, as ever operating under the law of economy, the soul wastes nothing. In fact, we could say the purpose of the path that lead to the probationary path was actually the formation of the cup itself, so that the water of the soul has a well formed vessel to flow into. Interestingly, before man undergoes purification by fire and air, and prior to stepping onto the path of discipleship, he undergoes purification by water (LS 208).

Purification: Vice

The purification process (or the removal of vice) is threefold (LS 202):
1) The elimination or decontamination of impure substance (i.e. atoms or actual units of matter) which limit the free expression of spirit in each of the three vehicles of man. We must remember that even the astral and mental planes are still considered planes of form (rupic) when viewing them as the solid, liquid and gaseous subplanes of the cosmic physical plane.
2) The assimilation of the units of matter which support the adequate expression of spirit.
3) The protection of the purified form from contamination and deterioration.

Astrologically, we can see obvious connections to the signs of Virgo who purifies through discrimination and creates a hospitable environment for the seed to grow into form and Cancer having the role that guards and protects the form that has been created. In traditional astrology both of these signs rule the organs of digestion, which are responsible for assimilation of nutrients as well as elimination of toxins which are needed for proper biological function.

On the probationary path, the aspirant is taught to purify himself. What does purification mean? We see there are many possibilities:

“There is physical purity and moral purity, and there is also that magnetic purity which makes a man a channel for spiritual force. There is psychic purity, which is a rare thing to find, and mental purity. The word “purity” comes from the Sanskrit word pure, which means freedom from alloy, from limitation and from the imprisoning of the spirit in the chains of matter. There can be no achievement without purification; there is no possibility of our seeing and manifesting divinity without passing through the waters that cleanse. ….. Purification is being forced upon us, and as a consequence a truer sense of values must eventuate. A cleansing from wrong ideals, a racial purification from dishonest standards and undesirable objectives, is being powerfully applied at this time…” (BC 97)

While this process occurs in all of the three vehicles, one could suggest that the physical-etheric and astral vehicles receive particular attention as the first initiation (the goal of the probationary path) marks the overcoming of maya (or glamour) on the physical plane (GWP 172 & 103) The aspirant likely works predominantly towards physical and moral purity and tries to develop magnetic purity through purity of living though at this stage it is far from perfect.

Physical purity

This is partly accomplished through:

• Diet - this may involve a vegetarian diet and the eating of foods that have a vitalizing effect such as milk, honey, whole grains, fruit (particularly oranges, bananas and raisins), nuts and all vegetables that contact the sun. It includes the use of vitamins and refraining from heavy eating. We can also make note that the vegetarian diet is particularly important to those preparing for or making application to initiation (IHS 198). Interestingly the Tibetan says that eventually man will create tabloid form of vitamins that relate to the life giving properties of the sun and the healthy balancing of the endocrine system (EP2, 419). We indeed find much research now that shows how many people are deficient in Vitamin D (which is actually not a vitamin but a hormone that has a direct affect on the endocrine system) because of lack of exposure to the sun. Vitamin D is becoming one of the nutrients most recommended by health professionals for supplementation.
• Cleanliness - involves the use of pure water externally and internally.
• Sleep - particularly between the hours of ten and five and where possible outdoors, but with the caveat of avoiding too much sleep which has a devitalizing effect.
• Sunshine - which has a vitalizing effect on the subtle bodies and kills germs which cause disease. (LOM 334)

We could also include:

• Exercise or adequate physical movement
• Fresh air and healthy breathing (which differs to breathing exercises in that the breath is not controlled or placed into a rhythm, but is deep and full to allow complete oxygenation of the blood)
• Limitation (if not complete exclusion) of alcohol, nicotine and drugs.
• Regulated expression of sexual energies.

It is interesting to note how so many religious traditions place an emphasis on diet restrictions, cleanliness, exclusion of prohibited substances and sexual guidelines. We can imagine at the time of inception of these teachings, sleeping outdoors, adequate sunshine, fresh air and regular exercise comprised part of daily life; it is only perhaps in the last 100 years we have created an imbalance in these areas and must take care to re-balance them.

The Tibetan tells us close to three-fifths of humanity stands near the probationary path (TWM 391). We can see how the rigid framework of purificatory guidelines in the various religious traditions would be of use to many of them in either stepping onto the path or progressing upon it. Part of religious tolerance is to look at the esoteric meanings behind the phenomenal action and see that while the manifestation may look completely different, the purpose behind it is the same. It is important to acknowledge the motive or purpose behind activities that cause physical purification:

“Aspirants learn, as they proceed upon the Path of Probation, to see the meaning of their physical plane activities in terms of the world of desire, of the astral plane. What they do originates upon that plane and gives their deeds meaning. This is the a.b.c. of elementary occultism and of true psychology.” (RI 261)

For example, the person who leads a health conscious lifestyle (incorporating the above points) for the sake of becoming sexually attractive or to have pride in their physical body, is probably on a very different part of the path than the person who adopts the saying “healthy body, healthy mind” and seeks to keep their body in good shape so that it takes them further in life. Motive is key, and the probationary path tests whether the aspirant is able to accurately perceive their motives and make necessary adjustments when needed.

This is where knowledge of maya and the tests of overcoming it begin to be faced:

“It might be added also (perhaps not wholly correctly but nevertheless with sufficient truth to warrant the statement) that maya, as a recognised effect, is only experienced when one is upon the Path, beginning with the Path of Probation or Purification. One is always in the midst of forces. But maya (as a problem) only becomes so when recognised, and this recognition is not possible in the early stages of evolution.” (GWP 84)

The physical act can appear to be the same, but it is the motive and awareness of the person performing the act that will determine whether they are:

a) ignorant of maya

b) aware of it and in the process of overcoming it

c) have already overcome it

This is part of the reason why one cannot pay more critical attention to one’s brother than one’s self - we cannot know their karma or dharma:

“Let every man attend to his own dharma” and fulfill his own role, is the Eastern injunction.  ”Mind your own business” is the Western attempt to teach the same truth and convey the injunction that we each of us must not steal from another the opportunity to do right, to measure up to responsibility and to do his duty.” (LS 198)

We will continue the subject of maya later in this paper.

In The Light of the Soul, we are given 9 obstacles and 5 obstructions (also called hindrances) which must be overcome if a deeper relationship between the soul and its mechanism can eventuate.

The 9 obstacles are:

1. Bodily disability

2. Mental inertia

3. Wrong questioning

4. Carelessness

5. Laziness

6. Lack of dispassion

7. Erroneous perception

8. Inability to achieve concentration

9. Failure to hold the meditative attitude when achieved

The 5 hindrances are:

1. Avidya (ignorance)
2. Sense of personality
3. Desire
4. Hate
5. Sense of attachment.

We are further given 7 remedies for the obstacles and 3 means of overcoming the hindrances that are referred to as “the practices” (LOS 383). [While there are actually 2 sets of means or remedies for removing or overcoming the obstacles, 1 set with 7 remedies and 1 set with 8 means. I have chosen to work with the former for simplicity, but see LOS pages 73 and 383 for both lists - DGC].  

We learn that these are applied on the probationary path:

“It might be noted, therefore, that we could refer the practices more specifically to that stage in the life of the aspirant in which he is upon the probationary path, the path of purification whilst the methods relate to the final stages of that path, and to the path of discipleship.” LOS 384.

The practices are not be confused with the 8 means of yoga (called the methods), which are applied towards the end of the probationary path and on the path of discipleship. By contrast this means the above practices are applied earlier on.

The practices that overcome these obstacles/hindrances are:

Obstacle                       Remedy

1. Bodily disability            - Wholesome, sane living.
2. Mental inertia               - Control of the life force.
3. Wrong questioning          - One pointed thought.
4. Carelessness               - Meditation.
5. Laziness                  - Self discipline.
6. Lack of dispassion          - Correct analysis.  
7. Erroneous perception     - Illumination.

Hindrance                           Way of Eliminating

1. Avidya (ignorance)           An opposing mental attitude, meditation,
2. Sense of personality              cultivation of right thought
3. Desire               
4. Hate
5. Sense of attachment.  

While the opposing mental attitude for each hindrance is not given, we could speculate them to be:

Hindrance                          Opposing Mental Attitude

1. Avidya (ignorance)    Knowledge, understanding. The process of identifying

with a greater sphere of truth that encompasses the lesser truth and therefore ends duality.

2. Sense of personality   Decentralization, dis-identification with the lower,

selflessness.

3. Desire                Dispassion, desirelessness, contentment, dissipation

of glamour which leads to accurate perception.

4. Hate                Love, sense of unity, an attitude of brotherhood and

co-operation.

5. Sense of attachment    An attitude of non-attachment to the ephemeral,

seeing the true purpose of form.

We can see how the first and fifth obstacles very much relate to physical purity. By eliminating laziness and bodily disability and emphasizing wholesome, sane living and self-discipline the process of purification unfolds, and character development is encouraged. While the definition of “wholesome” is vague, we could say it is a physical life led without extremes and conducive to health. The sixth obstacle (also known as “addiction to objects” (LOS 67)) is also associated with the physical plane and man’s attachment to form. The aspirant is allowed to have possessions, but cannot allow his consciousness to be altered by them - he must always remember who he is and remain detached. No matter what clothes, what car, what house the man finds himself in, he remains the same.


Astral purity

We could consider this perhaps a combination of moral and psychic purity (when considering the original quote on page 11 of this paper) which involves the refining of the emotional body. The method of purification differs in that the astral body (like the moon) has no life of its own - it simply reflects its environment (LOM 337). For this reason, when one is free from glamour the astral vehicle acts like a mirror reflecting first the soul and then eventually the buddhic nature. The mirror is clear and functioning on the atomic subplane, accurately reflects without distortion. The immediate step before the aspirant is to polish his mirror that it may more readily reflect the soul instead of the desire nature.

We are told the words that will ideally describe the emotional vehicle of the aspirant are:

“…still, serene, unruffled, quiet, at rest, limpid and clear, of a quality mirrorlike, of surface even, a limpid reflector,—one that accurately transmits the wishes, the desires, the aspirations of the Ego and not of the personality.” (LOM 338)

It is interesting that all of these words connote receptivity and motionlessness and a quality such as aspiration which is the higher form of desire is not mentioned. Aspiration could be considered to be a stepping stone to the end goal of astral inertness as it is often mentioned how desire must be transmuted into aspiration (EH 170). In another way, as the astral body becomes still, the fire of aspiration lifts into the mental body and becomes a mental virtue. Whichever to be the case, it is fair to assume the ideal astral body does not form until much later on the path of discipleship when glamour has been faced and overcome. The above quote gives the aspirant something to strive towards, and while he achieves moments of a mirror-like astral body, it is unlikely to be a permanent a on the probationary path.

In order for the astral body to be purified, the aspirant must use his mind in several ways: (LOM 338)
1. The constant watching of all desires, motives and wishes; emphasizing those of a high order and inhibiting those of a lower order.
2. A constant daily attempt to contact the Higher Self and submit the personal desires for the greater.
3. Daily periods directed to the stilling of the emotional body. The emotions must be stilled before the mind.

Recalling that the astral body does not have a life of its own, it is just a reflector, we can see that the astral transformation occurs because of the mind’s effect on the astral matter. If the emotions are the mirror, then the mind is the polishing cloth. At this stage in the path, we could speculate the aspirant would become aware of those environments which “stir up” his astral nature and stimulate the matter on the lower subplanes. He would here demonstrate the ability to choose to remove himself from unhealthy circumstances that seek to enmesh him; here might be the man that moves out of his traditional social circles in favor of new circles that promote higher values and support his spiritual endeavors.

In the list of hindrances we find the astral correspondence of desire (LS 128). The idea of the opposing mental attitude being desirelessness fits in with the analogy of the astral body being like a mirror, empty within itself and only reflecting a higher principle. We will expand upon the transmutation of desire into aspiration later in this paper when dealing with character building.


Mental Purity

The mental body is the least developed of the lower three for the aspirant, though considerably more active than the average man. One of the goals of the probationary path is to succeed in building his mental body and develop his mind nature so that he can later step onto the path of discipleship. Many of the obstacles and hindrances therefore apply to the mental realm.

Mental inertia - This is caused by the laxity and insufficient momentum of the mental body - its heavy rhythms are not able to sustain high thoughts, which enable man to think clearly before action. The Yoga or mind, or Raja Yoga is used to further unfold mental development, which undoubtedly teaches the control of the life force, which is given as the remedy for this obstacle. As “the control of the life force” applies to one of the eight means to yoga, Pranayama, we will discuss this further later in the paper.

Wrong questioning - Also called doubt, this is the obstacle which results from the man identifying with the thoughts and subjecting his consciousness to illusion. It causes him to doubt fundamental occult truths. The remedy is one pointed thought. The aspirant must differentiate between wrong and right questioning; right questioning is not absent questioning, or blind faith, it involves one-pointedness of thought to penetrate into the higher mental world to see past illusion to the truth it veils.

Carelessness - Carelessness has been described as the flittering of thought energy or “light-mindedness”. The aspirant must learn to create and maintain a point of mental tension and work from that point and it is through its remedy of meditation that this is learned. The man holds his awareness as close to the point possible through the day that he achieved in his morning meditation. In this way, he is able to observe his thoughts and control their movement. Instead of carelessness, he develops attentive mindfulness.

It is interesting to know that in traditional mental health circles, the practice of mindfulness is being adopted and used far more than ever before, especially in the last decade. In the past this practice was delegated under the category of “spiritual practices” utilized only by monks or men seeking enlightenment. It has now found its rightful place under the “mental practices” category, and it being used by millions of people worldwide to develop the observer function in the mental body.

In considering the remaining hindrances, hate and sense of attachment, it is surprising to find they are both mental hindrances, though hate seems to be a culmination of the previous three (LS 136). We are told that:

“Hate is the feeling of repulsion and leads to a withdrawal of the man from the object hated; hate is the reverse of brotherhood and therefore is the breaking of one of the basic laws of the solar system.” (LS 136)

On the early stage of the probationary path, the aspirant has yet to experience true brotherhood and it could be said one reason for this is that he is still fighting between the pairs of opposites of hate and desire. He is still learning to balance the two, and in knowing both but succumbing to neither tread the middle way.

The final hindrance, sense of attachment, is different to the attachment that comes from the third hindrance of desire and is the basic cause for all manifestation. We are told the will to live or to manifest is a just and right urge, but it is the desire to manifest in a particular form that has been outgrown that is wrong. The journey along the Path brings a series of expansions of consciousness. Once those expansions have been achieved it would serve no purpose and would be uneconomical to live life in a way that has been out-grown, or whose ring-pass-not has already been surpassed. We could speculate that the opposing mental attitude for the sense of attachment is seeing the true purpose of form and the non-attachment that it brings. In a crude analogy we have a parallel to the adolescent who having outgrown their baby blanket still seeks it for comfort, because it is familiar and known. Yet by clinging to the past, growth is not possible.

Recalling that the process of purification and character building occur simultaneously, let us now consider the building in of virtue in the aspirant.


Character Building: Virtue

If purification is a stripping away process and catabolic in nature, then character building as its name suggests is anabolic; the incorporation of virtuous qualities and building upon them. Perhaps this is when the first level of the lighted house, spoken of in Cancer’s mantram begins to be built. We must not think of the building of character as simply expressing virtuous qualities or “doing the right thing”. At the same time, we are attracting matter of higher subplanes into our sheaths that allows the light of the higher principle to clearly shine through the lower. If one had complete psychic perception, they could see the refined thoughtforms being build within the man’s aura.

If so inclined, one could surely come up with a virtue or gift that each chakra, zodiacal sign or planet could offer, but for simplicity, we will consider the virtues of the seven Rays; those inherent and those that need to be acquired by each (EP1 201-211):

1st Ray
Special Virtues: Strength, courage, steadfastness, truthfulness arising from absolute fearlessness, power of ruling, capacity to grasp great questions in a large-minded way, and of handling men and measures.
Virtues to be acquired - Tenderness, humility, sympathy, tolerance, patience.

2nd Ray
Special Virtues: Calm, strength, patience and endurance, love of truth, faithfulness, intuition, clear intelligence, and serene temper.
Virtues to be acquired - Love, compassion, unselfishness, energy.

3rd Ray
Special Virtues: Wide views on all abstract questions, sincerity of purpose, clear intellect, capacity for concentration on philosophic studies, patience, caution, absence of the tendency to worry himself or others over trifles.
Virtues to be acquired - Sympathy, tolerance, devotion, accuracy, energy and common-sense.

4th Ray
Special Virtues: Strong affections, sympathy, physical courage, generosity, devotion, quickness of intellect and perception.
Virtues to be acquired - Serenity, confidence, self-control, purity, unselfishness, accuracy, mental and moral balance.

5th Ray
Special Virtues: Strictly accurate statements, justice (without mercy), perseverance, common-sense, uprightness, independence, keen intellect.
Virtues to be acquired - Reverence, devotion, sympathy, love, wide-mindedness.

6th Ray
Special Virtues: Devotion, single-mindedness, love, tenderness, intuition, loyalty, reverence.
Virtues to be acquired - Strength, self-sacrifice, purity, truth, tolerance, serenity, balance and common sense.

7th Ray
Special Virtues: Strength, perseverance, courage, courtesy, extreme care in details, self-reliance.
Virtues to be acquired - Realization of unity, wide-mindedness, tolerance, humility, gentleness and love.


The Tibetan also makes particular reference to the following qualities as being virtuous:

Group love.

Service

Wisdom (DINA 2 660)

Detachment (DINA 1, 753)

Harmlessness (ExH 20)

One-pointedness (of purpose and of aim)

Aspiration

Determination

Discrimination

Dispassion

Discipline (LOM 93)

Some may be synonymous with the Ray virtues while others are perhaps something that all Ray expressions must acquire such as group love, harmlessness and dispassion.

The soul chooses the Rays that the man’s vehicles will be ruled by, and by discovering (or at least hypothesizing) which these are, one can become aware of the virtues that may be lacking and should to be cultivated. Over many lifetimes, the man will “try on” all of the Rays in one way or another and thus get a chance for well rounded development. It is difficult to imagine someone stepping off the probationary path with all the virtues of one Ray yet with none of the other six!

How does one build in these virtues? The following quote sheds some light on this:

“…we can see the scientific value of the study of ideals, of concentration upon the virtues and divine qualities, and upon an intellectual analysis of the divine attributes of any of the great sons of God.” (EP1, 192)

All the key words relate to mental functions. If the man is to build character he cannot do so without use of mind. He must mentally grasp the quality he seeks and practically demonstrate it. Every day he must remind himself of that which he is trying to express. Eventually, through regular application a rhythm is established which integrates the virtue permanently within him.

“Virtue is the calling in of new energies and of a new vibratory rhythm so that the soul becomes the positive controlling factor and the soul forces supersede those of the bodies.  This process is that of character building.  Let me illustrate!  A man is the victim of an irritable and nervous disposition.  We say to him that he needs to be calm and peaceful and to cultivate detachment and so gain control of himself.  We teach him that in place of a cross disposition there should be sweetness and calm.  This sounds a platitude and most uninteresting.  Yet what is really being stated is that in place of the restless self-centered emotional nature and the activity of the solar plexus centre (carrying the powerful forces of the astral plane) there should be imposed the steady detached and harmonising rhythm of the soul, the higher self.  This work of imposing the higher vibration on the lower is character building, the first pre-requisite upon the Path of Probation.  On reading this the earnest student can begin to sum up his energy assets; he can tabulate the forces which he feels control his life, and thus arrive at a reasonable and truthful understanding of the forces which require to be subordinated and those which require to be strengthened.” (TWM 202)

Even though the man may be unaware of the idea or activity of the chakras, by applying himself to the ideal outcome (in this case sweetness and calm), the end result will be a shift in chakric emphasis and consciousness.

Another practical way of cultivating a quality is through the keeping of a spiritual diary. At the end of the day one can reflect on the day’s events and how one either failed or succeeded in expressing the quality of cultivation.

“1. Clean up your thought life…
2. Eliminate self-pity. All that comes to you is the working of the law and offers opportunity. Cultivate happiness through understanding. I mean not jocoseness and jollity.
3. Think lovingly of all and, when you have hurt anyone, right the wrong immediately and go forward with humility.
4. Demonstrate will in action and live up to your own high moments. This takes effort. You are stubborn but your will is weak.

…The keeping of a spiritual diary is of real importance to you. Learn to keep these four rules and note each day their fulfilment or non-fulfilment with careful analysis. In a few months you should be able to note definite change and then can begin meditation along occult lines.” (DINA 1, 472)

This mindfulness assists in rallying the disparate forces within the man towards one point of focused attention, which has far reaching effects:

“Sow a thought and reap an action; sow an action and reap a habit; sow a habit and reap character; sow character and reap destiny.“ (IHS 64)

Yet sowing a single thought is not enough to bring the man to the gate of destiny, there must be the continued striving to function as high as possible every moment of every day with deliberate intent:

“Aspiration towards the Ego…is the next step ahead for those upon the Probationary Path. It is not achieved by simply giving thirty minutes a day to certain set forms of meditation. It involves an hour by hour attempt, all day long and every day, to keep the consciousness as near to the high pitch attained in the morning meditation as possible…It necessitates a constant watchfulness every hour of the day to prevent the falling back into the lower vibration. It entails a constant battle with the lower self that drags down; it is a ceaseless fight to preserve the higher vibration. And—which is the point I am aiming to impress upon you—the aim should be the development of the habit of meditation all the day long, and the living in the higher consciousness till that consciousness is so stable that the lower mind, desire and the physical elementals, become so atrophied and starved through lack of nourishment that the threefold lower nature becomes simply the means whereby the Ego contacts the world for purposes of helping the race.” (LOM 144).

One reason that the aspirant must endeavor to maintain the highpoint throughout the day is that the energies of the soul and therefore its virtues, can be distorted by the personality and actually turn into vice, as highlighted by The Tibetan to one of his disciples, F.C.D. :

“You have necessarily at this stage the vices of your second ray virtues. You suffer from attachment and from a too rapid identification with other people. This can be handled if you stand steadfast as a soul and do not focus as a personality in dealing with people—both in your home circle and in your world service. You need to bear in mind that your relation is with souls and not with temporary forms and so you must live detached from personalities, serving them but living ever in the consciousness of the soul…” (DINA 1, 139)

A parallel example is how soul energy can actually cause physical disease if applied incorrectly, for example in excessive amounts before the system is adequately prepared.

If done correctly, as the building in of virtue is undertaken, not only does the personality transform, but the egoic lotus itself continues to evolve:

“The Probationary Path precedes the Path of Initiation or Holiness, and marks that period in the life of a man when he definitely sets himself on the side of the forces of evolution, and works at the building of his own character. He takes himself in hand, cultivates the qualities that are lacking in his disposition, and seeks with diligence to bring his personality under control. He is building the causal body with deliberate intent, filling any gaps that may exist, and seeking to make it a fit receptacle for the Christ principle.” IHS: 63)

This process of character building is the first germination of soul-personality integration which properly begins on the Path of Discipleship (RI 153). The path of discipleship (of which the probationary path is an extension) is ruled by Mercury and Saturn (Ep1 246), and in one way we see how the aspirant experiences their effects of expansion and contraction; the expansive Mercurial influence of the building in of virtue and the constrictive Saturnian influence of eliminating vice. The aspirant may experience times where he feels pushed and pulled in all directions.

Purification and character building are two of the main goals the aspirant faces at the beginning (or early stage) of the probationary path. This continues over many lifetimes and slowly he progresses.


Ashramic Relationships

Prior to the probationary path, we could consider the man mostly spiritually isolated at least from the perspective of his conscious awareness; there was little knowingness of soul affiliations in the outer world and certainly none consciously on the inner worlds. Once the man came to stand on the probationary path, that first thin strand that will later evolve into the path of initiation, the Great Ones begin to take note of him. We are told that each life upon the probationary path the Master with whom he is affiliated reports to the head of one of the three great groups according to the man’s soul Ray (IHS:110), however the man is not yet near finding a place within an ashram:

“…the Probationary Path is the necessary preparatory stage to being accepted into an Ashram.” (R&I 225)

The vision between the Master and the aspirant is one-way at this stage; the Master will occasionally take note of the aspirant but the aspirant has yet to see the Master. While the aspirant is not yet in the ashram, he still has an indirect relationship with an ashram, through a disciple on the inner planes who has his place within one:

“Classes are held by initiates of the first and second degrees, for accepted disciples and those on probation, between the hours of ten and five every night in all parts of the world, so that the continuity of the teaching is complete.  They gather in the Hall of Learning and the method is much the same as in the big Universities,—classes at certain hours, experimental work, examinations, and a gradual moving up and onward as the tests are passed.  A number of the Egos on the Probationary Path are in the department that is analogous to the High School; others have matriculated and are in the University itself.  Graduation results when initiation is taken and the initiate passes into the Hall of Wisdom.

Advanced Egos and the spiritually inclined, who are not yet on the Probationary Path, attend instructions from disciples, and on occasions large classes are conducted for their benefit by initiates.  Their work is more rudimentary, though occult from a worldly standpoint, and they learn under supervision to be invisible helpers. The invisible helpers are usually recruited from amongst the advanced Egos.  The very advanced, and those on the Probationary Path and nearing initiation, work more frequently in what might be termed departmental work, forming a group of assistants to the Members of the Hierarchy.” (IHS 64).

The first paragraph highlights how initiates of the first and second degree (which we must read as those that have taken the third and fourth initiations respectively) take classes for accepted disciples and “those on probation” (those that have taken the first initiation, possibly the second but not yet the third). In this case, probation is a reference to probationary discipleship after the first initiation and not the path of probation. The second paragraph mentions only classes for those that have not yet stepped onto the probationary path but this must be interpreted as the path of probationary discipleship (therefore this group actually refers to those on the probationary path as the term is normally considered, prior to the first initiation). Those in this group are instructed by “disciples”. As each grade mentors those below them, these disciples are likely to be the accepting disciples (those between the first and third initiations). For clarity, let us tabulate these thoughts:

The idea of an occasional class held by an initiate for those pre-probationary disciples is not unlike a university professor visiting a high school to give a lecture for students that show scholastic aptitude.

In considering the six stages of discipleship, we find a correlation with the aspirant on the probationary path. The Master’s attention is said to be grabbed by a flashing out of light when the following four things occur simultaneously (DINA 1, 713):

1. The man’s aspiration leads him to making contact with his soul.

2. The man begins to consciously shoulder group karma for the first time.

3. The soul, on its own plane, begins to take note of its reflection.

4. The antahkarana begins to get built.

While the antahkarana proper, between the mental unit and the manasic permanent atom has yet to be build, the initial construction between the mental unit and the soul body has certainly begun. We find a confirmation that indeed it represents the aspirant prior to the first initiation from the Makara commentaries, for example point 103 (http://makara.us/04mdr/02comment/dina/DINA_16.htm):

“From this perspective, we may gather that Little Chelaship occurs before the first initiation, because it seems to indicate a Master’s first noticement of the man. Little Chelaship (at least the beginning of that stage) probably cannot coincide with the first initiation because a Master must recommend a disciple to the Initiator for even that preliminary initiation, and this recommendation would surely follow upon long observation of the disciple.”

While it is not specified, one would imagine there may be times when the aspirant meets a disciple on the physical plane. Perhaps all aspirants can recall a landmark event when faced with great difficulty, despair or confusion, and a “teacher” arrived to offer guidance that perhaps was a disciple in physical form (DINA 2, 411):

“The first stage, therefore, in the training of such an aspirant is to relate him to a more advanced disciple who will lead him gradually onward and give him the help he needs. The reason for this is that the disciple is closer to the aspirant, far from perfection himself and is also learning to serve. This stage of development covers the period of occult enquiry and esoteric investigation and usually is spread over several lives. The aspirant at this stage runs from one teacher to another, according to inclination, opportunity and necessity. He is an example of instability but is carefully watched by the disciple who has transcended this particular stage of volatility; his task is to see that the aspirant escapes from this “network of futility,” as it is sometimes called, and that he gradually settles down to the later stage of interior investigation.” (DINA 1, 713)

The aspirant’s inclination for “spiritual shopping” is here revealed and the guiding disciple encourages the aspirant to stay on track. The aspirant must prevent his tendency to scatter his point of aspirational tension. At this stage we might see the person who uses a variety of spiritual sources to validate himself functioning in the lower worlds in a way that is well below where he should be striving. How common it is in the exoteric community to for people to hear a teaching that confronts them with a very real issue they need to work on, only to change teachings to one that is more astrally gratifying. We are given the remedy for this at the end of the quote in the phrase “interior investigation”. If the aspirant can adopt an attitude of inner reflection when he comes across a spiritual truth, or for that matter a spiritual teacher, he will extract what he needs from it in order to further progress upon the path of probation, instead of tying him up in a network of futility.

Meditation

This interior investigation can be brought about through process of meditation and self reflection. In Letters on Occult Meditation page 63 some hints are given to the aspirant on the probationary path to make wisest use of his meditative time:

• Seeking a daily quiet spot free from interference and interruption
• By meditating in the same place, a protective shell is build up which makes contact easier and fosters a deeper meditation
• He is to adopt an “ease of posture” - for most, sitting cross legged on the ground or sitting against something to keep the spine upright is suitable, with eyes closed and hands in the lap
• He should take note of the breath and its rhythms or arrhythmias.
• The aspirant then visualizes his three bodies, and focusing himself in the heart or head, realizes himself as the soul in incarnation.
• He intones the sacred word OM three times;
  • The first affecting the mental vehicle; this awakens the head centre, stills and purifies the lower mind, and connects him with soul nature.
  • The second bringing stability to the astral body; this stimulates the heart centre, purifies the astral body and opens the channel of interplay between the astral and buddhic plane.
  • The third acting on the physical body; stimulating the flow of divine energy within the etheric body, creates a protective shell and drives away discordant energies in his periphery.

Recalling the earlier quote (LOM 144), we remember that the meditation itself is just the beginning. The aspirant must strive to maintain the highest level possible that was achieved in meditation and hold it throughout the day; minute by minute, hour by hour. Life becomes an ongoing meditation, as demonstrated in the Zen parable:

Two monks were tending a garden when one turned to the other and said “I had a wonderful meditation this morning.” The second monk replied “You mean you are not meditating right now?”

While the aspirant may have come across many forms of meditation in his journeys, this is his first exposure to occult meditation and the technical process of bridging higher and lower consciousness. He soon learns however that character building, purification and meditation is not enough. Until this point he may have viewed the goal of all of these to be personal development and self actualization; he soon learns his journey to make himself a “better man” is not for self satisfaction, but to better equip him to serve humanity. His personal growth is a side effect, not the goal itself;

“One thing that is oft overlooked by the pupil when he enters upon the path of probation and starts meditation is that the goal ahead for him is not primarily the completing of his own development, but his equipping for service to humanity. His own growth and development are necessarily incidental but are not the goal. His immediate environment and his close associates on the physical plane are his objectives in service, and if in the endeavour to attain certain qualifications and capacities he overlooks the groups to which he is affiliated and neglects to serve wisely and to spend himself loyally on their behalf he runs the danger of crystallisation, falls under the spell of sinful pride, and mayhap even takes the first step toward the left-hand path. Unless inner growth finds expression in group service the man treads a dangerous road.” (LOM:114).

He realizes there is a bigger picture than his minute matters, and begins to glimpse what needs to be done if he is to develop true group consciousness and enter eventually into the ashram.

Service

Having begun to realize that obtaining more tools only holds good under the Law if those tools are applied to help one’s fellowman, the aspirant is taught not only the value of service but the difference between service that comes from the personality, and service that comes from the soul (or later, the triad).

Service from the level of the personality may be characterized in the following ways:

• Good intention
• Mixed motive
• Fanaticism
• Rendered to convert someone else to one’s own point of view
• Given to the poor, afflicted, diseased and unhappy
• Given to stop the discomfort at seeing another’s pain
• Desire to be like the Christ
• Sense of obedience
• Desire for spiritual perfection
• Fashionable
• Gives a sense of power
• Brings one friends and into group activity
• Brings more to the server than to the served
• Registered in the solar plexus centre
• A performance, something ‘done’

Service from the level of the soul may be characterized in the following ways:

• Spontaneous outgoing to fill a need
• Rendered in love
• Guided by wisdom
• Deliberate effort
• Conscious wisdom
• Work without attachment
• Mental response to humanity’s need
• Spontaneous effect of soul contact
• It is a life demonstration; a soul urge
• Right group relations
• Registered in the heart centre

We could summarise these by saying personality service is an external act that is given by a fortunate person to a less fortunate person with a sense of “I-ness” where the personality receives a “payoff” of some kind, be it fame, pride or satisfaction. Soul service is a spontaneous outpouring of Love, applied intelligently and with discerning purpose, to meet the need that is present in another, from one soul to another soul.

On the probationary path the man is aspiring to serve from the plane of the soul, though realistically at the beginning of his journey much of it will still be from the angle of the personality. It is however, a start.

He will often find himself drawn to a group or cause which gives him an opportunity to be of use in the external world, but this cause may or may not have strong foundation on the inner planes. An example could be those aspirants within the various religious faiths; they have been magnetically attracted to the spiritual truth within that religion, and while he does not consciously know this, devotes himself to its cause because it feels right (TWM 353). Their motives may be mixed; perhaps they do good deeds to avoid a fiery afterlife, perhaps they do it out of deep concern to save the soul of another, but either way the sense of “I-ness” or Ahamkara is present. This personality centeredness brings two pitfalls; either the man becomes deluded with self importance and his ego inflates or he becomes overwhelmed at his apparent inability to fulfill his role and his ego deflates. Either way, there is a lack of proportion in personality expression. We hear echoes of this in the following paragraph:

“Many well-intentioned aspirants are prone to give undue time to their registered aspirations, and to the formulation of their plans for service…Their recognition of their own latent possibilities is now so strong that they over-estimate themselves; they give much time to picturing themselves as the ideal mystic or in deploring their lack of spiritual achievement or their failure to achieve a sphere of service. Thus they become lost, on the one hand, in the vague and misty realms of a beautiful idealism, of colourful hypotheses, and of delightful theories; on the other hand, they become engulfed in a dramatisation of themselves as centres of power in a field of fruitful service; they draw up, mentally, plans for world endeavour to see themselves as the pivotal point around which that service will move; they frequently make an effort to work out these plans and produce an organisation, for instance on the physical plane, which is potentially valuable but equally potentially useless, even if not dangerous. They fail to realise that the motivating impulse is primarily due to what the Hindu teachers call a “sense of I-ness”, and that their work is founded on a subjective egoism which must—and will—be eliminated before true service can be rendered.” (TOWM:618).
One could speculate that with the waning of Pisces’ and the sixth Ray’s influence and the waxing of Aquarius’ and the seventh Ray’s influence, in the coming century the pull of the various religious groups will reduce in potency and the aspirants around the world may begin to be attracted to non-denominational groups around the world that embody a humanitarian rather than a religious cause. Where in the age of Pisces humanity was motivated to action by God, in the age of Aquarius, it will be humanity that motivates itself. This is done not to please (or appease as the case may be) God, but because it will be realized we are one entity and must look after that one entity as best we can.

One of the greatest groups of service to which any many can be affiliated (which has its roots active in the inner worlds) is the New Group of World Servers. We are told that even a humble aspirant on the probationary path can find himself within this group although at this stage they are not consciously aware of the Divine Plan. Even unconscious, they are still “selflessly occupied in meeting world need as best they can” and are in close touch with the masses, colloquially “on the front line of battle” (EP2, 716). It is only during the later stages of the probationary path that the aspirant serves humanity consciously (EP2 350).

That even the lowly aspirant can co-serve with the New Group is beautifully written here:

“It is possible for all aspirants and disciples to participate in this effort to the extent of rendering the task of the Masters easier by their clarity of thinking, their renewed spiritual effort, and the rededication of themselves to the task of service. To this effort I call you. It is a continuing effort which will be spread over many years. The opportunity will be offered to all true servers and aspirants and, above all, to the New Group of World Servers to participate in the establishing of the necessary momentum in the immediate cycle.” (ExH 25)

If the goal of the aspirant’s meditation is to hold the highest point of consciousness that he can throughout the day, then perhaps we could say true service for the aspirant is the conscious awareness of applying that soul force in the world throughout the day. He offers not only what he has but actually all that he is through a pledging of self for the welfare of others. This pledge is still with much limited scope and is not to be confused with the pledged disciple found on the path of discipleship.

Once he begins to demonstrate his ability to purify his vehicles, to build character, to meditate along occult lines and to serve, one could suggest he has progressed from the early stages of the probationary path to the middle-later stages.

Before we continue to the next section that deals with the later stages, let us look at the changes that have occurred in the esoteric anatomy of the man thus far.

Changes in the Occult Anatomy of Man

In this section we explore the subtle anatomy of man and the soul. While we have yet to explore the later stages of the probationary path, this section will include the changes in the subtle anatomy that occur in the second stage, creating a bridge between this chapter and the next.

When man first entered the Hall of Learning the Solar Plexus chakra was the most active, with his consciousness firmly polarized on the astral plane and the outer petals of his egoic lotus either completely or close to completely unfolded with the middle tier having been vitalized and organized.

Let us first consider two other areas of occult anatomy, the atomic triangle and the spirillae, and recapitulate their developments prior to the man treading the probationary path.

The Atomic Triangle

In this section the mental unit is considered a “permanent atom” though it is not to be confused with the mental permanent atom.

The three permanent atoms (physical permanent atom, astral permanent atom and mental unit) form a geometric arrangement called the atomic triangle, located at the base of the egoic lotus. At various points in evolution of the soul, the arrangement of these three points changes; the permanent atom at the apex of the triangle receive the most “attention” from the solar angel (CF 775). In the early stages of man’s development when he is predominantly focused in his physical body and in his environment, the physical atom is at the apex and receives the most stimulation. When the astral atom takes the apex point, the man is said to be an “average man”, with his consciousness predominantly on the astral plane. Finally, the mental unit takes the apex point when the man is using his mind with ease and is considered an advanced intelligent unit. Therefore by the time the man steps onto the probationary path, his mental unit has moved to the apex of the atomic triangle.


The Spirillae

The spirillae are streams of force or vitality which circulate within the permanent atoms (CF 527). The physical and astral permanent atom are said to have ten in total, 3 major and 7 minor, although 3 of the minor spirillae are counted as one with their corresponding major spirillae. For practical consideration there are therefore three major and four minor (CF 531). The mental unit has only four spirillae, which I hypothesize to be the four minor.

We are told the personality Ray is responsible for the stimulation or activation of the first four, the soul Ray is concerned with the fifth and sixth, and the monadic Ray with the seventh (CF 71).

We could symbolically represent them as such:

Prior to the probationary path when the man was concerned only with his personal life we could say his lower four spirillae were in the process of being stimulated. In order for him to step onto the probationary path though the soul had to have been somewhat active, thereby calling the fifth spirilla (or first major spirilla and its lower reflection, the fifth minor) of the physical and astral permanent atoms into activity (CF 775).

The time where the fifth spirilla begins to awaken often coincides with the organisation of the fifth petal in the egoic lotus (CF 861) suggesting the knowledge tier is mostly if not completely unfolded (CF 842). We are reminded of the importance of the aspirant’s journey on the probationary path; it is at this time he actually begins working with the soul and the first major spirilla (first as considered from below upward).

As the aspirant develops a deeper relationship with the soul, the fifth spirilla will continue to increase in potency, which we can relate to the period where the aspirant works to fully unfold of the fifth petal and begin to unfold the sixth petal of the egoic lotus. One could speculate that the sixth spirilla begins to properly awaken after the first initiation on the path of discipleship, when the disciple works to unfold the remaining petals in the second and third tier and works predominantly with the spiritual triad. The seventh spirilla probably begins to stir at the very last stages of the path of discipleship and on the path of initiation, when monadic expression is the goal.

The 777 Lives

The man’s journey through the unfoldment of the egoic lotus is symbolically represented by 777 incarnations. The first period of 700 relate to the unfoldment of the knowledge tier and occur as the man integrates his lower three vehicles (well before accessing the probationary path).

These 700 lives are passed during the recapitulation of the Lemurian and Atlantean stages of consciousness and is emerging as a man with Aryan consciousness, just before entering the probationary path. These lives are passed in the Hall of Ignorance and on the Mutable Cross, and the majority of this period involves the organization and vitalization of the outer knowledge tier, putting them in a state of readiness for opening. It is toward the end of the 700 lives that the knowledge tier begins to unfold and conscious soul contact propels him to the probationary path.

The second period of 70 incarnations concerns the unfoldment of the love tier where the man “earns…the right to tread the Probationary Path” (CF 827). The 70 lives are passed as an aspirant on the probationary path, preparing for the path of probationary discipleship. The bulk of this period involves the unfolding of the knowledge tier, and the organization and vitalization of the love tier. Signs of readiness of unfolding of the love tier are seen towards the end of this period.

In this period of 70 the middle tier is ready to open; some of the petals have shown signs of unfolding but as a whole the tier is still considered somewhat closed, especially in relation to the outer tier.

We are told that the third period of 7 is passed on the probationary path (CF 828), and actually leads to the gate of initiation:

“At the termination of the 777 incarnations, a man passes through the door of initiation…” (CF 829)

It is in the cycle of 7 lives where the aspirant is described as a “probationary disciple” (CF 828) which suggests he is about to move onto the path of discipleship. He has obviously made definite progress upon the probationary path, and having learned much about purification and character building, consciously applies it. He finally puts his efforts on the side of the soul:

“Much of the work hitherto has been pursued under the ordinary laws of evolution and has been unconscious. Now all that changes as the mental body becomes active, and two of the will petals are co-ordinated, and one “awakes” vitality and unfolds.” CF 828

The fifth spirilla in the lower two permanent atoms begins to gain an intensity equal to the lower four (CF 464/697).

Let us continue by looking at the developments within the man’s centres.

The Centers

Throughout the spiritual journey of a human unit, there is a continual lifting to higher levels of consciousness; there is always a higher pole to where the man finds himself. The same is true for the centres within the man’s aura; through life experience he attempts to raise or transfer the energies from one centre into another. Prior to the probationary path the man succeeded in lifting his consciousness from the base centre, to the sacral, to finally the solar plexus.

The solar plexus centre is the first great clearing house in the bio-energy system which the man meets and much time is spent battling here, with the eventual success (albeit much later on the path of discipleship) in permanently transferring the solar plexus’ energies into its higher correspondence the heart centre (DN 139). One of the reasons purification is emphasized on the probationary path is to clear away many of the rhythms, habits and thoughtforms that have been created by the man over thousands of lives. Since the solar plexus centre is the centre of clearing or purification for the personality, it stands to reason it would be so prominent in the life of the aspirant.

In a similar way, the solar plexus centre physically governs the digestive system through processes of assimilation, purification and elimination - all keywords that could apply wonderfully as themes to the probationary path.

We are reminded of one of the aspirant’s goals:

“It should be noted here that the transference of solar plexus energy per se is the task of all aspirants to the Path of Discipleship at this particular time, plus the gradual awakening of the heart centre. The first members of the human family to become group conscious are naturally the aspirants and the disciples, and these set the pace for the rest of humanity.” EH 174

Before the energies of the solar plexus can be transferred, the heart centre must be adequately awakened to be able to maintain the increasing energetic demand. The soul itself is a centre of love, embodying the second aspect of the monad and in this sense the deeper into relationship man enters with his soul, the greater the heart centre grows in potency. No matter upon which Ray the soul is found, the soul itself is related to the second aspect of Divinity, and all of its expressions will be somewhat related to the quality of Love-Wisdom and will have a correlation to the heart. We are told time and time again that it is only through group work, or working through one’s soul nature, that the heart centre can function (DINA 2, 114). While the second initiation involves the solar plexus-heart transference, which proceeds the sacral-throat transference at the first initiation, it is important to note that prior to all of this happening, the heart centre must first be somewhat awake before the throat centre is stimulated to prevent personality inflation and egoism:

“The first centre which the aspirant seeks consciously to energise and on which he concentrates during the early stages of his novitiate, is the heart centre.  He has to learn to be group conscious, to be sensitive to group ideals, and to be inclusive in his plans and concepts; he has to learn to love collectively and purely, and not be actuated by personality attraction, and the motive of reward. [Solar plexus and throat centre reactions - DGC] Until there is this awakening in the heart, he cannot be trusted to wield the creative powers of the throat centre, for they would be subordinated to self-aggrandisement and ambitions of various kinds.” (TWM 197)

As the personality is dominated by the soul, personalization gives way to de-personalization and group consciousness, astral focus gives way mental focus, and polarization in the lower centres ascend to their higher point. While some schools teach techniques to stimulate this transference, they perhaps neglect that the transfers (when naturally and properly done) are a response to the magnetic pull of the soul. The personality alone cannot safely lift these energies, it must be done by the soul and personality working together:

“The objective before the aspirant or the probationary disciple is to transfer the forces from the centres below the diaphragm, via the solar plexus centre, to the centres above the diaphragm. The energy of the base of the spine has to be transferred to the head; the energy of the sacral centre must be lifted to the throat, whilst the energy of the solar plexus must be transferred to the heart. This is done in response to the magnetic “pull” of the soul ray as it begins to dominate the personality ray.” (EH: 138).

We are told that when man wisely uses all his vehicles (including the soul) to express love-wisdom in service on the physical plane, a magnetic field is created between the soul and the personality (RI 445). This is actually the first stage of the building of the antahkarana, to be discussed in the next chapter. For this reason, service (which is the outflow of soul energy in the world), and the practices of self forgetfulness and harmlessness are the safest and most well-rounded ways of accomplishing this goal (EH 40), as we are reminded in the following mantram:

“May the Power of the one Life pour through the group of all true servers.
May the Love of the One Soul characterize the lives of all who seek to aid the Great Ones.
May I fulfil my part in the One work through self-forgetfulness, harmlessness and right speech.” (TWM 61)

While this process of sublimation from the centres below the diaphragm to those above the diaphragm begins on the path of probation, the work properly begins in the latter part of the probationary path (EP2, 527). We have seen how much of the early stages have focused on purification, right orientation and the reining in of the personality, but it is only in the later stage that the proper relationship begins between the personality and soul and the heart truly begins to reveal itself.

A word of warning is given regarding the physical dis-ease that may result due to this:

“When the man is on the Path of Purification or Probation or is in the early stages of discipleship, with the emphasis of his intention above the diaphragm, then there is much danger of over-development of the sense of egotism, over-stimulation of the heart centre (with the consequent appearance of various forms of heart disease and of emotionalism, evoked over group conditions) and of troubles related to the thyroid gland and the brain, as well as difficulties connected principally with the pituitary body.” (EP II:595).

It is interesting to note that the heart centre is said to have been inverted and downward facing until in Atlantean days a process of transmutation of the energies of the solar plexus, namely desire and aspiration, it began to reach upwards, facing the head (EH 161). This helps us appreciate the effect of millions of years of human aspiration on the esoteric anatomy of man.

Let us continue the subject of the centres by exploring the 5 stages of their unfoldment as mentioned in A Treatise on Cosmic Fire, page 171. This extract has been slightly simplified:

1. The circle. The centre is seen as a saucer-like depression of dimly glowing fire, diffused but of no real intensity. The wheel rotates so slowly, as to be almost inappreciable. This corresponds to the little developed stage, to the Lemurian root-race, and to that period wherein man was simply animal; all that was being formed was a field for the appearance of the spark of mind.

2. The circle with the point in the centre. The centre is seen with a point of glowing fire in the middle of the saucer-like depression, and the rotation becomes more rapid. This corresponds to the stage wherein mind is beginning to be felt and thus to later Lemurian days.

3. The divided circle. The point of light in the centre of the vortex of fire is becoming more active; rotary motion causes it to burn more brightly, and to cast off rays of fire in two directions, which appear to split the vortex into two; the motion is accelerated, stimulating the glow of the centre itself, till a much greater point of radiance is achieved. This corresponds to Atlantean days.

4. The circle divided into four. The centre is exceedingly active, with the cross within its periphery rotating as well as the wheel itself. The man has reached a stage of very high development mentally, corresponding to the fifth root-race. He is sensing the spiritual, though actively functioning in the personal life, and the development has reached a point wherein he is nearing the Probationary Path.

5. The swastika. The centre becomes fourth-dimensional; the inner rotating cross begins to turn upon its axis, and to drive the flaming periphery to all sides so that the centre is better described as a sphere of fire than as a wheel. It marks the stage of the Path in its two divisions, for the process of producing the effect described covers the whole period of the Path. At the close, the centres are seen as globes of radiant fire with the spokes of the wheel merging and blending into a “fire that burneth up the whole.”  
It bears mentioning that in each point above the correspondences are simply correspondences and not accurate portrayals of the development of all of the seven centres for that stage/race. For example, the third stage of “the divided circle” corresponding to Atlantean days does not mean that the man with astral (i.e. Atlantean) consciousness has all major chakras at this third stage of unfoldment. A clear delineation of this is given in Letter on Occult Meditation, page 74, here slightly simplified :

Period I—wherein the base of the spine is the most active in the purely rotary sense and not in a fourth-dimensional.  The inner fire is focused on the vivification of the organs of generation and on the functional physical life of the personality.

Period II—wherein the solar plexus is the goal of the attention of the fire and when the emotional counterpart vibrates synchronously.  Two centres are thus vibrating, even though the measure be slow; the others are alive; pulsation can be seen, but there is no circular movement.

Period III—The divine fire now mounts to the heart centre and the three rotate in ordered measured unison.

Period IV—marks the definite stimulation of the throat centre.  All the creative activity of the three-fold man—physical, emotional and mental—is turned upward in service, and his life begins occultly to sound.  Coordination between the centres becomes apparent; rotation is intensified, and the centres themselves change in appearance, becoming unfolded, and the rotary movement becomes fourth-dimensional, turning inward upon itself.  

Period V—marks the application of the fire to the head centres and their complete awakening.

If we combine the two sets of information a fuller picture can be created of chakric unfoldment.

In “Period I”, the base centre is most active and has reached level 3 activity (rotary motion) with the consciousness likely anchored in the sacral centre and corresponding to Lemurian consciousness.

In “Period II” the solar plexus centre is pulsing but with no circulatory movement suggesting level 1-2 activity, with the base still at level 3, possibly level 4 activity.

“Period III” involves the heart centre and a unison of rhythm and activity, suggesting that base, solar plexus and heart all function with a level 3-4 activity. These are the fundamental centers involved in the average man of Atlantean consciousness, suggested by the following diagram (76 LOM):

“Period IV” sees the involvement of the throat centre. The above diagram relates this period to Aryan consciousness. Rotation corresponds with level 5 activity in one or more of the throat, heart, solar plexus and base centers.

The fifth and final period mentioned involves the complete awakening of all the centers and their higher reflections in the head centre which represent the man on the “Path”. This path is significantly beyond the probationary path as the aspirant on the probationary path has not yet succeeded in stimulating the head centers to this degree. I would suggest the aspirant and probationary disciple could be placed in the fourth period, approaching the fifth.

The question must here be asked whether the above connections are just correspondences or actual descriptions of the state of the centers of man at each of the above stages. At first it may seem quite unlikely that an aspirant on the probationary path would have centers of fourth dimensional activity! However, a second reference appears to support this:

“…the etheric centres become active in a fourth dimensional sense (or become wheels turning upon themselves) when the aspirant has complied with certain details.
He must work upon the unfoldment of the fifth and sixth petals, or the final two in the second circle and must endeavour to bring about two things in connection with his threefold lower nature:
a. He must align his three bodies so that there is a direct channel of contact formed between the Ego and the physical brain.
b. He must strive to bring about a stabilisation of both the astral body and the mind, and must aim at that emotional equilibrium which is produced by the conscious “balancing of forces.” ” (CF 862)
It is important to note the phrasing of “etheric centers”, recalling man has etheric, astral and mental centers. This suggests that on the probationary path, it is the etheric centers (or at least some of them) that have achieved fourth dimensional movement and not necessarily the astral and mental centers, and not necessarily the etheric correspondences of the lower centers in the head. The above quote does not say “successfully unfolded the fifth and sixth petals” only that the aspirant works on their unfoldment and that it is a process in development. The alignment of soul and brain also features prominently at this stage (RI 501).

The end of the probationary path culminates with the first initiation and we are told prior to initiation the centers are fourth-dimensional:

“Before initiation, all the centres will be rotating in fourth dimensional order, but after initiation they become flaming wheels, and—seen clairvoyantly—are of rare beauty,  The fire of Kundalini is then awakened and is progressing in the necessary spirals.  At the second initiation the emotional centres are similarly awakened, and at the third initiation those on the mental plane are touched.” (LOM 75)

While it is not explicit that “before initiation” refers to the first initiation, it seems reasonable (especially when considering the previous quotes) to infer that it is just before the first initiation the aspirant-disciple’s etheric centers are the ones that are fourth dimensional, before the second initiation is it the disciple’s astral centers that are fourth dimensional, and before the third initiation it is the initiate’s mental centers that are fourth dimensional.

It is essential to emphasize that the probationary path is long and covers many lives; the fourth dimensional activity of the etheric centers occurs at the very end of the probationary path (near the beginning of the path of discipleship) right before the first initiation when the man is already an initiate even though he has yet to be initiated, so that the energy system is able to withstand the power of the rod of initiation.

Astrology & the Rays

Prior to the probationary path man is said to be found upon the mutable cross which governs the form nature and deals with the integration of the personality. We could say the first nail, symbolic of a mental point of tension and alignment has not yet “fixed” the man to the second cross. His personality nature is in control and his instability is obvious, be it the fickleness of early Gemini, the impetuousness of early Sagittarius, the inconsistency of early Pisces or the anxiety of early Virgo. At this stage when man is part of average humanity, he responds to the influence of the zodiacal signs and the position of the planets in the twelve houses (EA 30).

In their higher expression however each of the four mutable signs represent a part of man’s journey until he stands on the path of discipleship proper: Gemini represents the duality which lead a man to seek something more (the duality between personality and soul), Virgo represents the vital processes of discrimination and purification undertaken on the probationary path as well as tending to or gestating the Christ seed within (until it is ready to be born at initiation), Sagittarius brings and end to duality and represents one-pointed directness which leads to initiation represented by Pisces (EA 258).

When the man finds his way onto the probationary path he responds less to the limitations of the houses and more to the planetary energies and the Ray qualities they express as well as the sun sign. To a degree he responds to his rising sign. The sense of mutability, or changeability begins to be anchored and he finds himself on the fixed cross (EA 557). While it is the path of discipleship that is said to correspond to the fixed cross, in one sense we must remember the path of probation is its extension. In another sense one could suggest that if the path of discipleship proper is related to the fixed cross, then the aspirant on the probationary path would be neither wholly on one cross or another (EA 80) and the man could symbolically be seen to be straddling both, imagery which has an obvious connection to Libra:

“3. Libra - Contemplation - Life of soul and form is balanced. Neither dominates. Equilibrium. An interlude wherein the soul organises itself for battle and the personality waits. This is the probationary path. Duality known.”  (EA: 228).

As we will discover in the next chapter, the lesson of finding balance and ending duality is one of the greatest lessons for the aspirant.  It is the sixth Ray that rules the probationary path and we see that all three signs that express this Ray are present on the mutable cross: Virgo, Sagittarius and Pisces. Interestingly the two planets which express the sixth Ray, Mars and Neptune can be linked to the fixed cross being the esoteric rules of Scorpio and Leo (veiled by the Sun).

Both Saturn and Mercury rule the path of discipleship and we could certainly extend their influence to the aspirant particularly in the latter stages of the probationary path.

“In this sign [Libra], Saturn is exalted for—at the point of balance—opportunity comes and a situation is staged which makes a choice and a determination inevitable. It is a choice which has to be made intelligently and upon the physical plane, in the waking brain consciousness. It is only now that the full purpose and the work of Saturn for humanity can reach a point of group usefulness, for it is only now that humanity has reached a point of general and widespread intelligence which can make any choice a definite conscious act, entailing responsibility. Prior to the present time, only a few pioneering disciples and a handful of intelligent people could be regarded as freely choosing at the “point of balance” the way that they intend “to tip the scales.” Today, there are countless numbers and hence the intense activity of Saturn as we enter into the first decan of Aquarius and hence the same activity because humanity itself now stands upon the probationary path. This, Libra governs and controls, therefore the path of choices, of deliberately applied purificatory measures and the turning point before Scorpio, which governs the path of discipleship, can properly play its part.” (EA 204)
The ability of the aspirant-disciple to make the conscious choice between the poles in the battleground comes not only from Libra’s influence but from its hierarchical ruler, Saturn. We also discover that prior to the first initiation (likely though towards the very end of the probationary path) the aspirant deals with two other influences, Pluto and Vulcan:

“For instance, a disciple who is upon the path is strongly influenced by Mercury and by Saturn, but when he begins his training for the first initiation he has to contend with the influences of Pluto and Vulcan…Before the first initiation, the static mineral world within him has been broken up.” (EP1, 246)

In fact, Mercury’s seems to play a particularly important role, not only on the path, but in leading men onto it:

“It will be obvious to you that the task of Mercury in connection with humanity has gone forward most satisfactorily and has brought humanity to its present point of evolution upon the probationary path” (EA 264)

One could speculate that this is in part due to Mercury expressing the fourth Ray, which is the Ray that rules humanity. Considering the fourth Ray it is interesting another connection exists between it and the path:

“The mental body of every human being, at some time or another, is found upon the fourth ray and usually when the man is nearing the probationary path.” (EP 2: 294).

We are also told that as an aspirant nears the end of the path of probation the Ray of his astral body deviates from the standard and can be found on the first Ray (DINA I:379).

We are told that until the probationary path man (walking in the Hall of Ignorance and found on the Mutable Cross) is ruled by water. This is symbolic of his fluidic nature; not only the fluidity and changeability of his states of being, but also the constant movement between pleasure and pain (BC 99). Water can be either in a state of motion or rest, but it is based on its surroundings and their influence upon it; it is fluidic. In the Hall of Ignorance man undergoes purification through water, which purifies gently.

As the man steps into the Hall of Learning and onto the probationary path fire takes the place of water (EA 288). Both purify but in different ways; water gradually wears away imperfections on the surface of that which it acts upon, while fire purifies not only around but also within that which is submitted to it. While the aspirant on the probationary path is still on the mutable cross, fire (though still fluid-like in a sense) has an element of fixity to it; while the flames may be blown by its surroundings, its core location does not move, symbolic of the aspirant’s commitment to tread the path of purification.

This highlights one of the key differences between the path of evolution and the path of probation; on the path of evolution purification is by product of incarnation and is not sought out willingly by the man. The waters crash against him moving him “place to place and point to point” (EA 20). On the probationary path the man willingly submits himself to the fire for purification.

We are told that:

“Fire always carries forward esoterically that which water has begun.” (EA 287)

We can see how the waters of desire are beginning to lift into the fires of mind and the sun is taking the place of the moon.

Having made definite progress, we continue tracing the journey of the aspirant who eventually finds himself towards the second half of the probationary path.

Chapter 3:

The Later Stages of the Probationary Path

In the previous chapter we explored the vital role the practices (working with the obstacles and the obstructions) had on the early stages of the probationary path in preparing the aspirant for the tests he will later face.

We begin our exploration of the later stages of the probationary path by completing this theme. We can view what are termed “the methods”, the “eight means of yoga” or the “eight limbs of yoga” as the corresponding guidelines for the second stage of the probationary path:

“It might be noted, therefore, that we could refer the practices more specifically to that stage in the life of the aspirant in which he is upon the probationary path, the path of purification, whilst the methods relate to the final stages of that path, and to the path of discipleship.” (LS 384)

The Eight Limbs of Yoga

The methods, or the eight means of yoga are:

1. The Commandments (Yama)

2. The Rules (Nijama)

3. Posture (Asana)

4. Right Control of Life-force (Pranayama)

5. Abstraction (Pratyahara)

6. Attention (Dharana)

7. Meditation (Dhyana)

8. Contemplation (Samadhi)

The spread of exoteric yoga into the West has been quite extraordinary in the past half century, however the practice of yoga as it is known by Westerners is not the same yoga that we will discuss. Yoga itself means union, and the physical postures that most associate with the physical practice of yoga is only one limb of the yoga process. Each of the eight means can be interpreted exoterically and how they are applied in the world of form, or esoterically as we will here do, which extend to the relationship between soul and form, in all of the aspirant’s bodies.

1. The Commandments - Yama
Each of the five commandments relate the disciple to the outside world to train him in self-control, restraint and abstention from wrong acts. They are:

1. Harmlessness - While this specifically relates to the physical nature and to the acts of physically hurting or injuring no one, it also extends to the astral and mental planes. The man who physically injuries none but mentally harms many has not succeeded in mastering this commandment. Harmlessness is the first yama because it is a summation of all the others. We are told “In the presence of him who has perfected harmlessness, all enmity ceases.” and “If enmity and hatred are therefore to be found by the perceiver, it is because in him the seeds of enmity and hatred are present” (LS 194). One could draw comparisons to Arjuna’s experience on the battlefield where Krishna (the Christ, or representative of Love and therefore harmlessness) instructs Arjuna to play his role in the battle and ironically even by slaughtering many, harmlessness was maintained because it was done without hatred. In a similar way, The Tibetan also mentions how it is sometimes the act of war for the greater good is the lesser of two evils (ExH 180).

2. Truth - Also relating to the physical nature, truth certainly includes refraining from saying that which is untrue but is also the actual externalizing of inner truths. The disciple who says nothing is not practicing this yama to its fullest until he is actively expressing truth in the world, and yet this must be done simultaneously with harmlessness. To master this yama four things should be done:

“1. Strict attention to every formulation of words used,
2. The wise use of silence as a factor of service,
3. The constant study of the causes lying back of every act so that the reason for the effectiveness or non-effectiveness of action is understood.
4. A steady endeavour to see the reality in every form.”  (LS 197)

We are told “When truth to all beings is perfected, the effectiveness of his words and acts is immediately to be seen” (LS 195).

3. Abstention from theft - Again relating to the physical nature, the disciple learns not to appropriate that which is not rightfully his. Other than the obvious stealing of physical goods, it is extended this to theft on the subtle planes such as theft of prana, theft through desire (as an example, sexual desire) or theft on the mental plane through taking undue credit or spiritual copyright infringement. It also includes taking away the opportunity of our brother to learn their lessons in their own way. We are told “When abstention from theft is perfected, the yogi can have whatever he desires” and “When the aspirant has learned to “desire nothing for the separated self” he can then be trusted with the riches of the universe” (LS 197). When we interpret these quotes together, they suggest that theft is actually the taking of anything for the individual self and only the one that desires nothing (for the little self) can have everything (and use it for the greater self).

4. Abstention from incontinence - Related to the astral nature, the most obvious example is the wastage of energy through sexual gratification, however it can be extended to the dissipation of any energy or release of one’s point of tension through pleasure seeking that links him deeper with the world of form or his animal nature. Interestingly, celibacy is not demanded but self-control is, which could be considered its remedy. Here we have an obvious connection to the sacral-throat transference. We are told “By abstention from incontinence, energy is acquired” (LS 198). Energy however is only a means to an end and the disciple who has energy is then able (having understood the purpose of form) to create as one motivated by the soul in the lower three worlds, using his throat centre instead of his sacral.

5. Abstention from avarice - Also called covetousness, it related to the mental plane but leads to the expression of many astral and physical plane “sins”. It is considered to be theft upon the mental plane and practically could be considered as lack of satisfaction which leads to greed or focusing on what one does not have rather than what one does have. Contentment could be considered to be its remedy. We are told “When abstention from avarice is perfected, there comes an understanding of the law of rebirth” (LS 200). This is enlarged upon:

“When desirelessness is present, then the three worlds can no longer hold the yogi.  We forge our own chains in the furnace of desire and of a various longing for things, for experience and for form life…When contentment is cultivated and present, gradually these chains drop off and no others are forged.  As we disentangle ourselves from the world of illusion, our vision becomes cleared, and the laws of being and of existence become apparent to us and are little by little understood.  The how and the why of life are answered.  The reason for and the method of physical plane existence is no longer a problem, and the yogi understands why the past has been and what its characteristics are; he understands the reason for the present life cycle and experience and can make practical application of the law each day, and he knows well what he has to do for the future.  Thus he frees himself, desires nothing in the three worlds and re-orients himself to the conditions in the world of spiritual being.” (LS 200)


2. The Rules- Nijama

1. Internal and external purification - We have already dealt with much of the topic of physical, energetic, psychic and mental purification in the previous chapter all of which applies to this first rule. We might add to this that when accomplished, purification has results in each vehicle, having literally expelled matter of the lower subplanes out of each body:

Physically - Conquest of the organs (the dense body ceases to rule)

Astrally - A quiet spirit (the astral vehicle is a clear reflector of the Christ

principle)

Mentally - Concentration (controlled, one-pointed tension)

Synthetically - Ability to see the self (seeing the soul free from all illusion)

A definite link with Virgo and Scorpio can be seen here. This rule concerns a man's attitude towards his own lower nature.

2. Contentment - With this rule the aspirant learns to adopt a state of mind wherein all conditions or situations are seen as correct and just. It stimulates him to deal with the present and use what is available to him to bring change. The mind is not regressed into the past where things “could have” or “would have” been, nor is it flung into the future where things “should” or “might” be. He stands in the present moment and acts in the best way he can. We recall contentment also being the remedy for avarice the fifth commandment. We are told “As a result of contentment bliss is achieved” - the aspirant who accepts the reality of the conditions he finds himself in can give all his efforts to fulfilling his dharma without loss of strength, time or opportunity. In order to reach bliss, we must start with contentment. This rule concerns a man’s attitude to his karma or lot in life.

3. Fiery aspiration - With this rule the aspirant learns he must be able to traverse any barriers to reach the ideal - nothing can deter him and anything that must be immolated by his fiery aspiration. The aspiration must be applied with “steady persistent longing and enduring faithfulness” (LS 190). Zodiacally we find an obvious link with Sagittarius. This rule concerns the man’s attitude to his soul as the soul is the ideal to which he aspires.

4. Spiritual reading - More than just reading books on spiritual subjects, spiritual reading in its esoteric sense is the capacity to see the reality beyond or behind any symbol or form. It is the process of looking further back into the world of causes and not the world effects. It holds a definite Taurean theme which can be seen in its mantram “I see and when the eye is opened all is illumined”. To be able to see the light within or beyond any form definitely constitutes spiritual reading but this comes only from contact with the soul and not the lower three planes. This rule concerns the man’s attitude to his environment and physical plane contacts, that he may truly see and know their purposes and functions.

5. Devotion to Ishvara - Ishvara is the Christ or soul in manifestation, but holds a higher connection to the oversoul. Devotion to Ishvara  could be interpreted as a constant unfailing attempt to not only see the soul in all manifested life but to know there really is no “my soul and thy soul” there is only the One soul. We are told “By intense devotion to Ishvara, knowledge of Ishvara is gained” (LS 46). When the aspirant devotes himself to acting as if all is one, he will come to true knowing or experience of this. This rule highlights the importance for each man on the path to realize they cannot know the entirety of God’s Plan but must make pledge to it. It involves the need to decentralize oneself and calls in obedience to Divine authority. We can see an obvious link with Leo and it’s esoteric rulership of Sun veiling Neptune and the process of unity through identification. This rule concerns the man’s attitude to the One, or God. We are also told “Through devotion to Ishvara the goal of meditation (or samadhi) is reached” (LS 211).  As we were previously told devotion to Ishvara  brings knowledge of Ishvara, we could say the goal of meditation is knowledge of Ishvara.

Where the commandments related the aspirant to the outer world, we find that the rules relate him to the inner world, together bringing a perfect balance of Yin and Yang, in a Libran theme. Advancement is not permitted by the master until these ten guidelines have become second nature to the aspirant (LS 182), and because of the necessity of discipline for their continual recollection and application we see how Saturn might be related. Together these two limbs of yoga (yama and nijama) point out 10 guidelines which have their reflection in the ten commandments. The image of Moses descending Mount Sinai with ten new laws decreed from heaven is such a potent archetype of Saturn in Libra and summarizes these two limbs beautifully. These first two limbs of yoga, while they can be applied on all planes, do relate specifically to the aspirant’s physical plane life being organized.
3. Posture - Asana

In the western world asana or posture is the limb most people would think of when they hear the word Yoga, however the physical movements and postures are the exoteric aspect of this method to union with the soul. While the esoteric stance concerns poise and attitude in all aspects of life (physically in meditation, emotionally towards his environment and mentally towards the world of ideas and thoughts) it does relate to correct physical plane expression. If proper posture can be practiced, it leads to the co-ordination and integration of all vehicles into one functioning unity, which can adequately express Spirit. In exoteric asanas, the body must demonstrate flexibility, fluidity yet incredible strength and purpose. In the same way the aspirant that seeks to master this limb but adopt a steady and easy posture to life, while simultaneously demonstrating great strength and purpose in all of one’s actions. We are told “Steadiness and ease of posture is to be achieved through persistent slight effort and through the concentration of the mind upon the infinite” (LS 215). Bamboo is a symbol of this in the East, being incredibly strong yet flexible; it maintains its integrity while adapting to conditions with grace.

It is in this limb of yoga we can find freedom from the limitations of the pairs of opposites (LOM 215). Rather than succumbing to the push or pull, or aversion or desire, the astral body becomes passive and unresponsive to any lure from the astral plane, for it is on the astral plane that the aspirant wages his war.


4. Right Control of Life-Force - Pranayama

Exoterically this is said to have been one of the most misinterpreted and misapplies of the eight limbs of yoga, for two reasons: First, that the word prana is used synonymously with the word breath instead of it being considered as the animating energy within a body, and secondly that it has been dealt with on an entirely physical level where the focus is only on the rhythm and control of the physical breath, rather than its true meaning which is to bring the denser bodies into attunement and control of the subtler bodies. Each body acts as a receiver and transmitter of various energies (just as the lungs receive and distribute breath) and the aspirant that seeks to master pranayama must synchronies the lower with the higher, that it may be a fit and proper receiver, conductor and transmitter. This limb particularly applied to the proper functioning of the aspirant’s etheric system, and it is in this limb where the centres become stimulated and rapidly awaken.

In one sense, the limbs of yoga are said to be given in order in which they need to be practiced yet in other ways they must all be practices simultaneously. This means that while the aspirant must be aware of the processes that occur in all eight limbs he will actively progress through them, sequentially focusing on one in particular. Before the aspirant can attempt pranayama it is essential he has undergone much of the preceding three limbs to prevent physical disease but also personality imbalance. We are told: “When right posture (asana) has been attained there follows right control of prana and proper inspiration and expiration of the breath.” (LS 217). In this way we see how one limb gives rise to the next.

When balance has been struck between the in breath and the out breath esoterically considered, the mind is able to hold itself steady in the light and the remaining four limbs of yoga can be undertaken.


5. Abstraction - Pratyahara

Abstraction is the withdrawal of the senses from that which has previously been their focus into more inner or subtler realms. The previous limbs have been concerned with the physical and etheric bodies; with pratyahara the astral body is now considered.

“Before attention, meditation and contemplation, (the last three means of yoga) can be properly undertaken, not only must the outer conduct be corrected, not only must inner purity be arrived at, not only must the right attitude towards all things be cultivated and the life currents consequently controlled, but the capacity to subjugate the outgoing tendencies of the five senses must be worked at.” (LS 229)  

Each of the five senses which seek to draw the aspirant into the world of phenomena must be dominated by the mind and their focus reoriented inward. Each sense is associated with a plane (LS 336) and when the senses are withdrawn (steered by the mind) higher planes of consciousness can be penetrated. Esoterically considered the consciousness frees itself not only from the external pull of the five senses, but also from the pull of the lower mental and astral planes. Abstraction assists with proper identification of Self by focusing the inner eye on that which is real.


6. Attention - Dharana

In the fifth limb the potency of the senses were subjugated by the sixth sense, the mind. One could say that the previous five means to yoga are the training exercises that prepare the aspirant for the final three. In this limb the mind is coordinated, focused and properly used. If the pratyahara increases the potency of the mental energies, then dharana is the utilization of that resulting mental potency by concentration upon a particular object. This object can be external such as an image or a flame, they can be internal such as a chakra, they can be a virtuous quality, or they can be a mental seed such as a mantra, symbol or words. We have now entered truly into the limbs which deal with the mind nature.

Many may find it comforting that dharana can be practiced even if the mind wanders from the object of attention; what is most essential is the ability of the meditator to continually bring the mind back to the original object. It is said when one can keep the mind fixed for twelve seconds, true concentrations has been achieved. There exist 7 definite stages of dharana (taken from LSS 244):

1. The choice of some “object” upon which to concentrate,
2. The withdrawing of the mind-consciousness from the periphery of the body, so that the avenues of outer perception and contact (the five senses) are stilled, and the consciousness is no longer outgoing,
3. The centering of the consciousness and its steadying within the head at a point midway between the eyebrows,
4. The application of the mind, or the paying of close attention to the object chosen for concentration,
5. The visualization of that object, imaginative perception of it and logical reasoning about it,
6. The extension of the mental concepts which have been formed from the specific and particular to the general and the universal or cosmic,
7. An attempt to arrive at that which lies back of the form considered, or to reach the idea which is responsible for the form.

While he starts with an object of form (remembering even thoughts are forms) he penetrates deeper into their true nature.


7. Meditation - Dhyana

If dharana is one-pointed concentration, then meditation is sustained concentration, or concentration applied through time; dharana naturally gives rise to dhyana. In dharana the capacity to focus is achieved, in dhyana the power to hold the mind unwaveringly is developed for a prolonged period. At this stage, while there may be an element of engaging with the soul of the form upon which one is meditating, there is still mental separation between the subject (the meditator) and object (the form).

8. Contemplation - Samadhi

With the eighth and final limb of yoga, the spiritual man steps out of the mental realm and into the realm of consciousness, soul or higher mind. The process of meditation lifts into contemplation and finally knows that upon which he meditates, producing illumination.

The meditator has achieved fusion of consciousness from all the separate aspects of himself (i.e. he is not aware of his body, his emotions or his own mental activity); all aspects of the incarnated self are quiescent and he functions as a soul on the plane of the soul, and knows himself as he really is. More than this, there is now no duality between subject and object; the spiritual man knows himself as the soul of that which he contemplates. Here we find oneness consciousness.

One could speculate that the first six limbs may apply to the probationary path, with the seventh and eighth applying more to the early stages of the path of discipleship, as the aspirant on the probationary path is mostly still grappling with control of his mind to overcome his astral nature.

Maya & The Pairs of Opposites

Let us begin this section with a quote from The Tibetan:

“Here we come definitely into the realm of material substance. This is essentially and in a peculiar manner the realm of force. Maya is predominantly (for the individual) the aggregate of the forces which control his septenary force centres to the exclusion, I would emphasise, of the controlling energy of the soul. Therefore, you will see that the bulk of humanity, until a man stands upon the Probationary Path, are under the control of maya, for a man succumbs to maya when he is controlled by any other force or forces than those energies which come direct from the soul, conditioning and controlling the lesser forces of the personality as they eventually and inevitably must and will.” (GWP 148)

In this quote we have a definition of maya as physical plane forces which influence or control man’s centres, or his perception/expression in the etheric-physical world, blotting out the soul and preventing it controlling its lower vessel. We also discover that the bulk of humanity, who have not yet stepped onto the probationary path are under its control. Maya, also called glamour of the physical plane, could be interpreted as any belief or perception related to the physical plane that hinders soul expression.

The most obvious example of this is the belief in the permanency of the physical body. Prior to stepping onto the probationary path, the man whose sole motivation of living was to reach success through any means necessary, who denies the concept of the immortality of the soul, who believes that we are indeed all isolated, is obviously under the control of maya but he cannot see it and refuses to acknowledge that his beliefs may be fallacy. After many lives, when the man becomes dissatisfied with all that the material world can offer there is a blinding realization that everything he had worked for or had held precious was in fact an illusion; it is just temporal. The insight that “You can’t take it with you when you go” is characteristic of this stage. In both times, the man was under control of maya, but in the latter example, he is beginning to realize it. While on the theme of possessions, we could extend maya to include a sense of ownership or possessiveness on the physical plane. An obvious example is slavery or the claim of ownership of another soul’s vehicle.

This moment soon leads to stepping onto the probationary path as it is only on that path that maya is realized (GWP 84). From this period on as the aspirant recognizes and overcomes these physical plane opposites, the fourth petal of the egoic lotus continues to unfold (CF 826) eventually leading him to the end of the probationary path and the first initiation. Before we consider this later event, let us look at firstly what the pairs of opposites on the physical plane, or maya, might look like, and secondly how the aspirant overcomes them.

One of the earliest realizations that begins to devitalize the maya that held grip on the aspirant is that of the existence of the soul and the continuity of one’s essence even after physical death. The destruction of this belief allows him to begin to see the “great heresy of separateness”. If man’s existence ceases with the death of his body, he would have little reason to care for his fellow men or even the planet itself, but by glimpsing that on another plane he is actually interconnected with everyone and all kingdoms in nature he begins to change his outlook and behaviors to one that includes mutual support for all beings and a spirit of interdependence. Here we find overcoming all influence from the negative ‘isms’ such as racism and sexism, cultural or religious intolerance. All beings are seen as souls inhabiting different forms with each having a valid claim on life and something to contribute to the diversity of the planet.

When the aspirant begins to see this and maya lessens, the focus is still very much centered in the personality, and the aspirant may adopt attitudes of “Be the best I can be”, “Reach my highest potential” or “It’s up to me to make a difference”, all in which the theme of “me, myself and I” dominate. However, it is a good start and an essential part of the journey.

Another moment of expansion comes when the aspirant discovers the existence of the subtle bodies, particularly the etheric and its centres. All of a sudden, the soul (or at least an extension of it) is not something that exists outside of him but is within and around him; he finds God (or the Master in the heart) is within. With this discovery he begins to question and think beyond the paradigms of time and space as it is most often exoterically taught. He realizes that much of his physical plane activities and the condition in which he finds his physical and psychological states of being are actually effected by subtle energies:

“Upon the Path, one begins to watch for and to discover the effects of force; one finds oneself consciously the victim of force currents; one is swept into activity of some kind by uncontrolled forces, and the world of force becomes a consciously sensed reality to the struggling aspirant. It is for this reason that I have stated that maya is predominantly a difficulty of the etheric body, for in relation to maya we are dealing with the forces pouring through the seven centres of the body (in all or in some), producing reactions and effects that are desirable or disastrous.” (GWP 85)

He begins to understand behind all phenomenal appearance lies oceans of subjective activity. Here we might find the kind of statements akin to “My stomach is hurting today, my solar plexus chakra must be out of balance”.

Once the aspirant senses the conflict between two warring sides, he understands that if left to “work itself out” no resolution will occur, he must be one that initiates the change that will bring to end this duality, through choice:

“The first thing the aspirant becomes aware of is duality.  The little evolved man is aware of synthesis, but it is the synthesis of his material nature.  The highly spiritual man is aware also of synthesis but it is that in his soul, whose consciousness is that of unity.  But in between is the wretched aspirant, conscious of duality above all else and pulled hither and thither between the two.  His first step has, for its objective, to make him aware of the pairs of opposites and of the necessity to choose between them.” (TWM 228)

One of the underlying themes of the aspirant are the opposites of attachment and aversion (as discussed in the previous chapter), but particularly as it applies to the physical plane. In a clear example of wrong or right, maya may involve choosing the lesser option between what one feels is “wrong or right”. If he knowingly and consciously causes harm to another in order to benefit himself, at some stage (possibly after many lives) he will have to rectify it:

“Each man, by the action of unerring karma, receives in exact measure all that is due, all that he deserves, neither more nor less. Not one benevolent or evil action, trifling as it may be, as secretly as it may done, escapes the precisely balanced scale of karma.” - Foundations of Buddhism, Helena Roerich,

Yet wrong and right, which often appear as clear as black and white to man, is complicated when considering selfish and selfless behavior. To use an example, the man who pays for a cake rightfully owns it. Yet when he decides rather than share it with his loved ones he will keep it for himself we can say that while he is well within his rights to do so and is certainly committing no morally “wrong” choice, it certainly is a selfish choice. He chooses physical satiety and personal pleasure to the exclusion of others also having enjoyment. While this seems a silly example, it only serves to illustrate the aspirant will be faced with many grey area decisions, and instead of viewing them as right or wrong, may find it helpful to view them as selfish or selfless. In another sense we could reframe this as choosing between the benefit or the individual or of the group within which he is a part.

Money is said to be just a concrete form of etheric current or prana, and in this sense it is obvious that money will be a poignant testing ground for the aspirant at some stage:

“As the aspirant progresses he not only balances the pairs of opposites, but is having the secret of his brother's heart revealed to him. He becomes an acknowledged force in the world and is recognised as one who can be depended upon to serve…Two more characteristics of this stage might here be mentioned:—
The aspirant has an appreciation of the occult value of money in service. He seeks nothing for himself, save that which may equip him for the work to be done, and he looks upon money and that which money can purchase as something which is to be used for others and as a means to bring about the fruition of the Master's plans as he senses those plans. The occult significance of money is little appreciated, yet one of the greatest tests as to the position of a man upon the Probationary Path is that which concerns his attitude to and his handling of that which all men seek in order to gratify desire. Only he who desires naught for himself can be a recipient of financial bounty, and a dispenser of the riches of the universe. In other cases where riches increase they bring with them naught but sorrow and distress, discontent, and misuse.” (IHS: 78/9).

Not only will these lessons apply to money, but also to all of his resources including his etheric energies. One could say that those with a strong Taurean or second house emphasis in their natal chart are on some level experiencing this.

Right choice between the pairs of opposites can be viewed in two different ways; in one case the aspirant may be faced with two lower options (for example, choosing between attachment and aversion) in which he must choose neither and find the higher option, and in the other case the aspirant is faced with a higher and lower option and must inevitably choose the higher.

In the former scenario, the aspirant must learn to remove judgments on the very nature of things, finally seeing a way which lies between two choices. For example, the aspirant who drinks alcohol to excess because it brings him pleasure will at some point need to acknowledge the effect that alcohol has on his energy centres and aura as a whole. He will need to make a choice between attachment to alcohol (matter) and the positive effects of abstaining from it (etheric). Before he chooses the middle path it is likely he swings drastically to the other side and adopt a puritanical approach that “alcohol is bad” or is the “drink of the Devil”. This swing may take place within a life or over many lives and its true purpose is to reveal he does not have to chose one extreme of want or the other of hate (that alcohol is neither good nor bad…it just is) but can choose the middle path between them. Perhaps he adopts the attitude of “While alcohol brings me pleasure it feeds my lower nature, and it also causes revitalization in my aura. The alcohol itself is not good or bad, it is just a substance. But for my highest good, I chose not to consume it to nurture the higher aspects of myself”.  

When this happens, he begins to understand nothing is inherently good or bad, it is the choices he makes in how to use them that confers virtue or vice. The aspirant, instead of being victim to these force currents, will eventually emerge as victor having mastery over their control and his lower nature and his physical-etheric bodies.

If maya can be defined as the forces on the physical-etheric plane which limit soul expression, glamour refers to the forms on the astral plane which inhibit soul expression. Though it is at the second initiation that the disciple must demonstrate freedom from glamour (DINA 2, 525), two glamours are mentioned that are particularly prominent on the probationary path (recalling that maya is considered glamour on the physical plane and illusion is glamour on the mental plane); the illusion of power and the glamour of authority.

The illusion of power - This illusion is based upon right success and right motive, and comes as a result of the aspirant who succeeds in aligning with his soul and in serving humanity, but who eventually focuses more on the fact that he plays a role in the working out of the Plan with less emphasis on the actual service. His eyes turn upon himself and instead of spreading the message about the Plan, his focus become gnarled and he features more prominently in the message than the hierarchy or humanity to which he is supposed to serve. The glamour of aspiration is an extension of this, where the aspirant is pre-occupied with their own journey towards the light.

The glamour of authority - A mass glamour that has its roots in fear which imposes order or authority over a group in order to keep them from harming themselves or others. In its lowest form we have autocratic government or the “convert or die” ultimatum of various religious zealots throughout history. In its highest form it is the recognition of the right of the soul to rule the personality. On the receiving end of this glamour (within the people that are ruled over) we may find the mentality that the governing group knows best or that the people need rulership i.e. there may be a sense of relief that they do not have to think for themselves.

One of the pitfalls the aspirant inevitably faces is that of distortion of truths, and as he contacts the soul with greater strength the light from the higher mental plane reveals or stimulates the thoughtforms on the lower planes, of the aspirant’s wishlife. if the aspirant buys into these glamours as truth, he runs the risk of being sidetracked and losing his way for a time (EP II:474). We may see examples of this in any variety of books published on subjects of spirituality, where the author claims to be receiving guidance from certain cosmic deities. So many people are able to channel Archangel Michael these days it is a wonder he has any time left to get anything done.

An interesting connection exists with the lowest pairs of opposites in humanity. We are told that:

“… for the human family en masse this dense physical-etheric conflict was fought out in the World War, which was the imposition of a tremendous test and discipline…The result of this test was the passing on to the Path of Probation of a very large number of human beings, owing to the purging and purification to which they had been subjected…The World War was a climaxing point in the process of “devitalising” the world maya. “ (EP2, 310)

A few decades before in the early 1900’s, we find Einstein’s discovery of his most well known equation E=mc2, in essence relating matter with energy and verifying what ancient schools of esoteric belief had been saying for generations. One could ponder whether Einstein’s discovery (which played a key role in the war through its use in the creation of the atomic bomb) revealing that the two extremes of matter and energy were in fact the same thing, was an external synchronicity that humanity was about to face the first crisis of the lowest pairs of opposites, between matter and energy.

Man becomes aware of the lowest pairs of opposites on the probationary path. We recall this stage at the end of the first chapter when man no longer finds satisfaction is the mundane (GWP 87). At this point he sees the battleground, but is not yet able to choose between the warring sides; while the spiritual life holds appeal to him, the mundane life is more familiar and considerably easier. He knows he will have to walk through the purificatory fires, but in the early stages of the probationary path may attempt to “dance around the outskirts of the embers” to limit his discomfort. Eventually he chooses to continue to walk the path of purification, and he faces his battleground dutifully. The Tibetan paints a picture of the probationary path that seems worthy of a battlefield:

“The first thing the aspirant becomes aware of is duality.  The little evolved man is aware of synthesis, but it is the synthesis of his material nature.  The highly spiritual man is aware also of synthesis but it is that in his soul, whose consciousness is that of unity.  But in between is the wretched aspirant, conscious of duality above all else and pulled hither and thither between the two.  His first step has, for its objective, to make him aware of the pairs of opposites and of the necessity to choose between them.” (TWM 228)

and secondly:

“The soul is now in what esotericists call “a process of reversal.” This produces a great interest in its reflection in the three worlds, and three things then happen:
a. The lower concrete mind becomes subject to illumination from the soul.
b. The energy of the soul ray increasingly pours into the personality, intensifying its conflict.
c. The path of the man around the zodiac from Aries via Pisces to Taurus is reversed and he then proceeds anti-clockwise.
All these factors produce violent conflict upon the Probationary Path, which increases as the man steps upon the Path of Discipleship. The potency of the personality, dominant and being dominated, is that which induces an intense karmic activity. Events and circumstances pile fast and furiously into the experience of the disciple. His environment is of the highest quality available in the three worlds; his experience fluctuates between the extremes; he works off his karmic obligations and pays the penalty of past mistakes with great rapidity.” (EH: 514).

It is throughout the course of the probationary path that the aspirant learns to overcome the first pair of opposites and demonstrate his mastery over physical plane forces and his readiness to step onto the path of discipleship proper. In this way we see why Libra is related to the path of probation: he moves past the duality seen in Libra, and as its mantram states is able to “choose the way which leads between the two great lines of force” (EA 251).

Eventually, on the path of discipleship he will face a second and third battle, each dealing with a new and higher plane.

Let us end this section with sound advice from The Tibetan:

“Upon the Probationary Path there comes the swing, consciously registered, between the pairs of opposites until the middle way is sighted and emerges. This activity produces the glamour of the pairs of opposites, which is of a dense and foggy nature, sometimes coloured with joy and bliss and sometimes coloured with gloom and depression as the disciple swings back and forth between the dualities. This condition persists just as long as the emphasis is laid upon feeling—which feeling will run the gamut between a potent joyfulness as the man seeks to identify himself with the object of his devotion or aspiration, or fails to do so and therefore succumbs to the blackest despair and sense of failure. All this is, however, astral in nature and sensuous in quality and is not of the soul at all.” (GWP 79)


Purity of Motive

While purity of motive can refer to either purity of selfish motive (RI 155) or purity of selfless motive, when the term is used in this paper it is intended to convey the latter, suggesting it is combined with a love for humanity and an intent to serve.

Prior to the probationary path we could say man’s motives were almost completely selfish; even as act of seeming generosity were probably done with some self serving desire. The idea of purification was discussed in the previous chapter in many forms, but we must realize it is also motive that undergoes purification and refinement.

The aspirant must apply to himself brutal scrutiny and discrimination of the causes of his actions, thoughts and words. In this way he will keep his personality in check, and prevent it from contaminating the pure note of the soul that is trying to sound through the personality. It is only when the soul has complete control that the risk of wrong motive is eliminated (TWM 58).

“These are days, therefore, wherein quietness and confidence must be your strength, and wherein the only safeguard lies in a close searching of all underlying motives. As seen on the surface, many apparently diverse principles emerge and the surge of battle appears to go, first one way and then another. As seen on the inner side, the emerging factors are simpler. The contest leads primarily to a testing of motives, and through this testing it is made apparent (to the watching Guides) who, in every group, are capable of clear thinking, accurate discrimination, patient endurance, and an ability to proceed along the probationary path toward the portal of initiation, untrammelled and undisturbed in their inner life by the upheavals on the surface.” (TWM 129)

In the above quote the aspirant is given the advice never to take anything personal; to eliminate the personal reaction and endure with the task at hand. Before the aspirant can tread the path of discipleship, which is the beginning of his affiliation with the Hierarchy, he must demonstrate his motive is sound:

“In the early days of the Probationary Path, selfish aspiration is foremost in the consciousness of the aspirant; however, as he treads the path, and likewise the Path of Discipleship, he leaves all such motives behind (a minor renunciation) and his one aim, in seeking liberation and freedom from the three worlds, is to aid and help humanity.  This dedication to service is the mark of the Hierarchy.” (RI 702)

The closer he gets to initiation, the greater his motive transforms, or perhaps it would technically be more correct to say the greater his motive transforms, the closer he gets to initiation. Yet he must forget about initiation altogether!:
“Herein lies one of the initial tests.  The disciple's attitude of mind must be that he cares not whether he takes initiation or not.  Selfish motive must not enter in.  Only those applications which reach the Master through the energy engendered through pure altruistic motive are transmitted by Him to the recording angel of the Hierarchy, only those disciples who seek initiation because of the added power to help and bless that it confers, will find a response to their plea.” (IHS 193)

Only when the reason for the desire to take initiation is to increase one’s capacity and ability to serve, is initiation possible. Under the law of economy, we are only given what we will use and this is in part why Saturn rules the path of discipleship (including the path of probation).

When the aspirant begins to realize the need for the power of the ego to be relinquished to the greater Self, he soon understands the importance of occult meditation. Before we can explore the subject of meditation, we must look at that which must first be properly trained by the aspirant…the mind.


The Use of Mind

As presented in the first chapter, prior to the probationary path the man learned control and co-ordination of the first element of his personality, the physical body. On the probationary path he has begun to control his astral vehicle which can only come about by awakening the next higher principle, the mind.

While mention of mind has been continual through this paper, this short section serves to point out that once on the probationary path, the mind nature is emphasized exponentially. The need continually increases for him to demonstrate his ability to function through mind (TWM 237) and this continues for a long period:

“The man treads then the Probationary Path and eventually the Path of Discipleship, and as his spiritual ambition grows and is paralleled by an equally steady growth in mental realisation, he passes from initiation to initiation, until there comes the culminating fifth initiation.” (RI 651)

From this point onwards, the disciple is faced with constant expansions in mental consciousness, starting from the concrete mind, to the higher mind, to the buddhic mind and so on out. While the level of mind we refer to at this stage of the soul’s unfoldment is that which is on the systemic mental plane, it bears mentioning that at that point in the distant future where he frees himself from the cosmic physical plane, once again he finds himself faced with developing a new level of mind, i.e. on the mental cosmic plane.

Alice Bailey also describes the importance of training the mind on the probationary path in her autobiography:

“I pointed out that the E.S. [the esoteric section of the theosophical society – DGC] was the best school for probationers in the world as it fed the fires of aspiration and nurtured devotion in its membership but that we were a school [The arcane school - DGC] for training people to be “accepted disciples”—that is, those on the last stages of the probationary path and that our emphasis was impersonality and mental development.  I added that we made our work deliberately eliminative, only keeping those who would really work hard and who showed signs of true mental culture.” (UA 195)

If one interprets Bailey’s choice of word, culture, in its most original sense as that which has been cultivated we see that mental focus is not something that the aspirant stumbles across accidentally. It is something that he must choose to foster. In fact, one could draw a parallel between the image of a culture of bacteria and the development of mind; a single germ (the spark of mind) is purposefully implanted into a petri dish (animal-man) with the intention of replicating it (mental development) into a complete culture (mental focus, eventually becoming mental polarization). All this originates from a single cell and is the summary of the goal of the individual unit from individualization to the path of discipleship.

Many levels of mind and degrees of mental activity exist and it is important to differentiate between two of them, namely mental focus and mental polarization. Mental focus relates to the stage where the lower aspect of the mental body and the concrete mind are being awakened and stimulated where the man is able to relate to the world intelligently and with knowledge; predicaments are dealt with rationally and with mental acuity. However there is only a measure of (if any) soul infusion of the mind, and while a veneer of intelligence is put forward, they are still quite motivated by desires (and they may be conscious or unconscious of this). The man who is mentally focused is centered in mostly on the astral plane and in part on the lower mental plane.

The man beginning to develop mental focus (i.e. prior to the path of discipleship) still has a hive of uncontrolled activity within his three vehicles; they are filled with the heaviness of eons of thoughtforms and the dense vibrations of the lower three subplanes on each of the lower three planes. He may appear to be emotionally detached but powerful desires are still at play within his consciousness. Often in this stage of mental development, the mind nature is rigid and operates in the safety of previously established and probably outdated systems of thought. One example is the Newtonian scientist who refuses to acknowledge the possibility of validity of quantum physics.

Mental polarization however, involves a deep and complete relationship between the concrete mind, the soul and the higher mind. The disciple who has achieved this has control of his lower nature, including his concrete mind which is subservient to the two higher lights aforementioned. The man who is mentally polarized has his consciousness anchored on the mental plane and exemplifies the quality of mental illumination. This occurs much later on the path of discipleship between the second and third initiation.

The need to demonstrate increased mental activity is particularly important for all incarnated souls at this time due to the shift from the Piscean age into the age of Aquarius. Not only is Aquarius an air sign but also expresses the fifth Ray of Knowledge and Science both of which have an affinity to the mental plane. The Tibetan tells us, that this emphasis in mental activity, coupled with the spread of education will result in many changes, including astonishingly, the spiritual devotee becoming an endangered species (CF 454)! We can expect this to continue at least for the next two thousand years.

The aspirant must aspire towards mental polarization and to transfer the activity that is in his astral body and solar plexus centre to the mental plane and ajna centre. Once this has begun to occur, his progress accelerates:

“The point which I seek to emphasise is that only when the aspirant takes his stand with definiteness upon the mental plane, and keeps his “focus of awareness” increasingly there, does it become possible for him to make real progress in the work of divine bridge building, the work of invocation, and the establishing of a conscious rapport between the Triad, the soul and the personality. The period covered by the conscious building of the antahkarana is that from the final stages of the Path of Probation to the third initiation.” (RI:462).

This quote is rich with information regarding the next steps the aspirant will take:

1. The need to build the antahkarana in ways that differ from before. It will differ in that it becomes a conscious and deliberate act, rather than the by-product of other activities. The Solar Angel is in a state of deep meditation during the period of physical incarnation (TWM 57), and the aspirant begins to synchronies with his Master.

2. That he must become invocative. For this he needs the will, applied on the mental plane. This ability demonstrates as the third tier of petals in the egoic lotus begin to unfold (RI 31).

3. Finally he makes conscious contact with the triad. Until this point no reference has been made to the aspirant’s relationship with the triad or mental permanent atom, yet as he nears the path of discipleship this must inevitably occur. The aspirant has so far worked to create the first part of the antahkarana between the mental unit and the egoic lotus, but the true antahkarana is the bridge between the mental unit and the manasic permanent atom which he consciously creates in meditation.

Meditation

There are many forms of meditation and the aspirant at this stage of the probationary path has likely dabbled curiously in them over many incarnations. Yet true, or occult, meditation (as it is applied on the probationary path) is quite different to what the aspirant may have previously found; it will have the same hallmarks no matter which race, culture or spiritual school the aspirant finds himself in, namely a scientific method of using the mind to know the soul. Even though the exoteric form that the meditation takes will differ according to factors such as the aspirant’s soul and personality rays, the initial purpose is the same.
An example is given for the approach of a second Ray soul:

“When the egoic ray is the second or the Love-Wisdom Ray, the path of least resistance lies along the line of expansion, of a gradual inclusion.  It is not so much a driving forward as it is a gradual expanding from an inner centre to include the entourage, the environment, the allied souls, and the affiliated groups of pupils under some one Master, until all are included in the consciousness.  Carried to the point of achievement, this expansion results in the final shattering of the causal body at the fourth Initiation.” (LOM 15)

As we can see from this example, meditation’s initial goal is to utilize the Egoic Ray approach to bring about a conscious alignment between personality and soul. This is achieved through use of the imagination, visualization and perseverance applied from the lower mental plane to access the Ego on the higher mental plane (LOM 9, LS 58). When this is completely achieved we find the soul-infused personality, though on the path of probation we would first find the soul infusing personality. In order for this to be a possibility, the mental body must be sufficiently developed and the astral body under adequate control:

“It takes many lives of strenuous endeavor before the emotional body can be stilled and a mental body built that will act as a filter and not as an impediment.  Even when this has been somewhat accomplished and the emotional body is stabilised and a pure reflector, and the mental body serves the purpose of a sensitive plate and discriminator, and the intelligent explainer of the higher imparted truth,—even then, I say, it takes much discipline and many lives of effort to align the two at the same time.” (LOM 6)

This sustained mental focus could not be successfully attempted prior to a point on the probationary path where we are more likely to find feeling or body based meditative styles such as stress muscle relaxation or astral based styles such as guided imagery or inner child meditative journeys. However, once the aspirant makes headway on the probationary path and understands the necessity for the “domination of the Personality by the Ego” (LOM 9) meditation becomes habit.

From this habit, the aspirant begins to harvest the ability to align the three lower bodies, to contact his soul, to find an attitude of equilibrium (note not into actual equilibrium, but an attitude of equilibrium), to stabilize the vibrations lower the fourth subplanes and attune to the higher, and to transfer polarization from each of the permanent atoms of the personality into the triad (LOM 10). All of this comes from the negative stillness (quiet subservience) of the astral body and the positive stillness (poised control) of the mental body.

Having earlier established that the sixth Ray can be potent on this path, it is of value to consider prayer’s relationship to meditation:

“Invocation, prayer or aspiration, meditation—it matters not what word you use—by means of these three methods spiritual energies are tapped and brought into activity.” (DINA 2, 170)
While all three methods have the similar effect of tapping into spiritual energies, they are not the same:

“This Invocation [The Great Invocation - DGC] is not, however, a meditation exercise; it is essentially a prayer, synthesising the highest desire, aspiration and spiritual demand of the very soul of humanity itself. It must be used in that way. When the trained disciple or the aspirant in training uses it, he will assume the attitude of meditation—that is, an attitude of concentration, spiritual direction and receptivity. Then he will pray. The attitude of the occult student who has thrown over in disgust all old religious practices, and believes that he has no further need or use for prayer, or that he has passed to a higher phase, that of meditation, is not a correct one. The true position is that he uses both at will and at need. In connection with the Invocation he assumes the attitude of meditation (an inner mental attitude and firm assumption), but employs the method of prayer which—when divorced from all relation to the separated self—is a potent means of establishing and maintaining right spiritual and human relations. When in the attitude of meditation and using the implement of prayer (by means of the Invocation), he attains a relationship with the mass of humanity not otherwise possible…” (DINA 2 188)

When the strengths of both meditation (concentration, spiritual direction, receptivity) and prayer (aspiration, spiritual demand) are united an unrivaled effect is produced. This suggests that neither the aspiration of prayer or the discipline of meditation should be seen free of one another, at least in the life of the aspirant.

The aspirant on the later stages of the probationary path is only beginning to properly utilize the technique of meditation (as also mentioned in the seventh and eighth limbs of yoga). While its proper use occurs on the path of discipleship, but is essential to include at this time so that we know what the aspirant is striving for. Now knowing that it is one of the aspirant’s main objectives, we continue with the subject of the antahkarana.

Chapter 4:

Stepping off the Probationary Path

While the scope of this paper is the probationary path it might be of value to briefly include some of the key points in the life of the aspirant-disciple who is about to or has just stepped off the probationary path onto the path of discipleship.

The Development of Will

As the aspirant-disciple orients his consciousness on the higher mental plane and his mind develops in strength, there is a corresponding emphasis on the development of will. In a similar way to how the soul is the second aspect of the true Self and all soul expressions are tinged with Love, the triad is a direct extension of the Monad which is the first aspect. All triadic expression will therefore be infused with will, purpose or synthesis. As he demonstrates his readiness to pass off the probationary path, he engages the triad deeper and enters into the world of spiritual will:

“One of the indications that a man is no longer upon the Probationary Path is his emerging from the realm of aspiration and devotion into the world of the focussed will. Another indication is that he begins to interpret life in terms of energy and forces, and not in terms of quality and desire. This marks a definite step forward. There is too little use of the spiritual will, as the result of right orientation, in the life of disciples today.” (R&I: 470).



The Construction of the Antahkarana

While the incarnated man is always connected to his Divine counterpart, conscious alignment of the personality with the soul is only possible once on the probationary path through the sutratma, the first prototype of the antahkarana (TCF 959). In the final stages of the probationary path the antakarana proper begins to be build between the mental unit and the manasic permanent atom. Prior to this point in the aspirant-disciple’s journey there has been little mention of the higher mind, the manasic permanent atom or triadic influence; he has only been concerned with personality and soul. However, he begins to sense that which is higher:

“The radiation which comes from the higher levels of the mental plane, or from the lowest aspect of the Spiritual Triad…It is this particular radiation which evokes a response from the embryonic abstract mind of the disciple when the antahkarana is being built and is the first kind of contact to which the neophyte responds in the later stages of the Probationary Path.” (DINA 1: 755)
The neophyte (or aspirant) responds to the antakarana (on the later stages of the probationary path) but it is the disciple (on the path of discipleship) that actually builds it. To summarise, the aspirant predominantly works to align the personality with the soul and to build the first part of the antahkarana (between the mental unit and Egoic lotus), while the disciple works (at least in part) to create the bridge in its truest sense, between the mental unit and the manasic permanent atom (EH 507, RI 500, TEV 108).

The aspirant-disciple’s journey through the probationary path had led him to overcome maya through the use of will, to develop a deeper rapport with his soul nature, to anchor his consciousness more fully on the mental plane and to purify and train his lower vehicles that that may be subservient and responsive to their higher pole in the spiritual triad [ref?].

Laying outside the scope of this paper, we will not explore the six stages of the building process of the construction of the antahkarana (the reader is encouraged to read the section in The Rays and the Initiations beginning on page 485) but we will summarise the key points that relate specifically to the aspirant:

1. The antahkarana can only properly be build when the aspirant is definitely functioning with awareness on the mental plane
2. It is a conscious act
3. It begins in the last stages of the probationary path (RI 462)
4. The Will is needed for its construction
5. The Will can only be used when wisdom and the will-to-good has demonstrated in the life of the aspirant-disciple (RI 492)

All of the trials and tribulations through millennia of incarnations have culminated to this moment; he is finally able to begin to construct the first strands of the antahkarana proper and beginning to lift his consciousness into the spiritual triad. This is beautifully summarised:

“Let us for a moment, therefore, consider just where the aspirant stands when he starts consciously to build the antahkarana.  Behind him lie a long series of existences, the experience of which has brought him to the point where he is able consciously to assess his condition and arrive at some understanding of his point in evolution.  He can consequently undertake—in cooperation with his steadily awakening and focussing consciousness—to take the next step, which is that of accepted discipleship.  In the present, he is oriented towards the soul; he, through meditation and the mystical experience, does have occasional contact with the soul, and this happens with increasing frequency; he is becoming somewhat creative upon the physical plane, both in his thinking and in his actions; at times, even if rarely, he has a genuine intuitive experience.  This intuitive experience serves to anchor the “first tenuous thread spun by the Weaver in fohatic enterprise,” as the Old Commentary puts it.  It is the first cable, projected from the Spiritual Triad in response to the emanation of the personality, and this is the result of the growing magnetic potency of both these aspects of the Monad in manifestation.” (RI 457)
The Probationary Disciple

Once the aspirant has demonstrated to the watching Master that he is ready to move off the probationary path, he is considered a disciple, though one on probation, and treads the Path of Discipleship. He has completed the symbolic journey of the 777 incarnations and the complete unfoldment of the fifth petal in the egoic lotus.

Around this time, the Great Ones are informed of his progress and the Master who has him under his supervision reports to the head of the three departments that corresponds to the disciple’s Ray. Preparations are then made for initiation (IHS 110) and he finds his way into the ashram.

Final Words

The probationary path was chosen as a subject for this paper because it is obvious how many in the world are struggling with its trials. It is hoped that this paper has served to clarify some of the main themes and major components of the aspirant’s journey, so that it may be of service to aspirants or aspirants-to-be. One of the strongest messages that the author will take away from this paper is that the aspirant must keep their eye on that which is eternal, that which is pure and whole and of the soul, by constantly affirming identification and oneness with the Greater Self and oneness with the global community. The illusions of loneliness, of loss, of suffering, of pain and confusion are just that…illusions. They are not real, but are a necessary experience in the aspirant learning to lift his eyes beyond the temporal into the eternal.

We close this paper with a quote from The Tibetan, who without his teachings we would be walking blindly:

“The aspirant, therefore, has three things to do:
1. Purify, discipline and transmute his threefold lower nature.
2. Develop knowledge of himself, and equip his mental body; build the causal body by good deeds and thoughts,
3. Serve his race in utter self-abnegation.”

- A Treatise on Cosmic Fire, page 162

Atma Namaste.

dgc