Suffice it to say, that I am a Tibetan disciple of a certain degree, and this tells you but little, for all are disciples from the humblest aspirant up to, and beyond, the Christ Himself. I live in a physical body like other men, on the borders of Tibet, and at times (from the exoteric standpoint) preside over a large group of Tibetan lamas, when my other duties permit. It is this fact that has caused it to be reported that I am an abbot of this particular lamasery. Those associated with me in the work of the Hierarchy (and all true disciples are associated in this work) know me by still another name and office. Alice Bailey knows who I am and recognizes me by two of my names.

     I am a brother of yours, who has traveled a little longer upon the Path than has the average student, and has therefore incurred greater responsibilities. I am one who has wrestled and fought his way into a greater measure of light than has the aspirant who will read this article, and I must therefore act as a transmitter of the light, no matter what the cost. I am not an old man, as age counts among the teachers, yet I am not young or inexperienced. My work is to teach and spread the knowledge of the Ageless Wisdom wherever I can find a response, and I have been doing this for many years. I seek also to help the Master Morya and the Master Koot Hoomi whenever opportunity offers, for I have been long connected with Them and with Their work. In all the above, I have told you much; yet at the same time I have told you nothing which would lead you to offer me that blind obedience and the foolish devotion which the emotional aspirant offers to the Guru and Master Whom he is as yet unable to contact. Nor will he make that desired contact until he has transmuted emotional devotion into unselfish service to humanity - not to the Master.

     The books that I have written are sent out with no claim for their acceptance. They may, or may not, be correct, true and useful. It is for you to ascertain their truth by right practice and by the exercise of the intuition. Neither I nor Alice Bailey is the least interested in having them acclaimed as inspired writings, or in having anyone speak of them (with bated breath) as being the work of one of the Masters. If they present truth in such a way that it follows sequentially upon that already offered in the world teachings, if the information given raises the aspiration and the will-to-serve from the plane of the emotions to that of the mind (the plane whereon the Masters can be found) then they will have served their purpose. If the teaching conveyed calls forth a response from the illumined mind of the worker in the world, and brings a flashing forth of his intuition, then let that teaching be accepted. But not otherwise. If the statements meet with eventual corroboration, or are deemed true under the test of the Law of Correspondences, then that is well and good. But should this not be so, let not the student accept what is said.

     In 1919, during the month of November, I made a contact with Alice A. Bailey and asked her to do some writing for me and also to undertake the publishing of certain books which - under the sequential giving out of truth - were due to appear. She refused immediately, having no sympathy with the flood of so-called occult literature being passed out to the public by the various occult groups, having no experience in writing for the public, and having also a profound dislike of every form of psychic writing and of psychic work. Later, she changed her mind when I explained to her that telepathic rapport was a proven thing and a matter of scientific interest, that she was neither clairaudient or clairvoyant and never would be and that (above all) the test of truth was the truth itself. I told her that if she would write for a period of a month, the material transcribed would prove to her whether it contained truth, whether it evoked intuitive understanding and recognition and whether it had in it that which might be of value in the new spiritual era which was impending. She, therefore, overcame her disgust of this type of work and of the many occult presentations of truth which were prevalent; she only stipulated that the writing should go out with no claims whatsoever and that the teachings should stand or fall on their own merits.

     The first book published was Initiation, Human and Solar. This was the result of her first effort to do this kind of work; it laid the foundation of all the succeeding books. Since then she has written for me for nearly twenty-five years. The books have gone out in line with a deep, underlying purpose which it may interest you to know about and they have received a worldwide recognition.

     Initiation, Human and Solar was intended to bring the fact of the Hierarchy to public attention. This had been done by H. P. B. by inference and statement but not in any sequential form. The Theosophical Society had taught the fact of the [778] Masters, though H. P. Blavatsky (in a communication to the Esoteric Section) stated that she bitterly regretted so doing. This teaching was misinterpreted by later theosophical leaders and they made certain basic mistakes. The Masters whom they portrayed were characterized by an impossible infallibility, because the Masters are themselves evolving; the teaching given endorsed an engrossing interest in self-development and an intense focusing upon personal unfoldment and liberation; the people who were indicated as initiates and senior disciples were entirely mediocre with no influence outside the Theosophical Society itself; complete devotion to the Masters was also emphasized - devotion to their personalities. These Masters were also shown as interfering with the organization life of the various occult groups which claimed to be working under their direction. They were made responsible for the mistakes of the leaders of the groups who took refuge under such statements as: The Master has instructed me to say, etc., the Master wants the following work to be done, or the Master wants the membership to do thus and so. Those who obeyed were regarded as good members; those who refused to be interested and obedient were looked upon as renegades. The freedom of the individual was constantly infringed and the weaknesses and ambitions of the leaders were provided with an alibi. Knowing all this well, A. A. B. refused to be a party to any such constantly recurring activity, for such is the history of practically all the known occult groups which attract the attention of the public. Even had I wanted to work in such a way (which no one affiliated with the Hierarchy ever does), I would have found no collaboration from her.