1. Recognition of the glamor to be dissipated. This involves:
   1. A willingness to cooperate with the soul in physical, astral and mental ways in order to aid in the more technical work. Ponder on the implications in this sentence.
   2. A recognition of the ways in which this glamor affects the daily life and all relationships.
2. The three stages of focusing outlined (pp. 208-210) must be undertaken.
   1. The stage of focusing the light of the mind and the light of matter in the mental vehicle. This is done by a process of lifting up and of blending and fusion, and to do this the activity of the creative imagination is employed.
   2. The stage of meditation which in time brings about the fusion of the light of matter, the light of the mind and the light of the soul upon the mental plane. [216]
   3. The stage in which these three lights are realized to be one unified light - a searchlight, ready to be turned in the needed direction.
3. The recognition of two aspects of preparedness:
   1. Alignment of the personality, so that the three aspects of the lower nature are seen as constituting one functioning personality.
   2. An act of integration in which the personality and the soul are seen also as a unit. This is done through the dedication of the personality to the soul and its acceptance by the soul.

   These two lines of thinking produce a field of magnetic thought and realization in which all the work is done.

4. A pause in which the whole man braces himself for the work to be done. From a profound preoccupation with the stage of soul contact and initial preparation he now focuses his attentive mind upon the glamor to be eradicated. This does not involve a consciousness of the glamor and its why and wherefore. It means a turning of the attention of the integrated soul-personality to the astral plane and the particular glamor; the attention is not turned to the astral body of the aspirant, seeking to do the work. This is a statement of major importance because in destroying the peculiar type of glamor with which he is concerned, the aspirant or disciple begins to destroy his share in it - that in him which gives him contact with the glamor - and at the same time he is preparing himself for group service along the same line. This will not prove an easy task. [217]

5. By an act of the creative imagination the worker endeavors to see and hear the soul - the source of light and power in the three worlds - breathing out the OM into the mind of the attentive waiting personality. There the light and power of the soul is retained and held by the positive personality, for a negative attitude is not desirable.
6. The retained light and power, combined with the dual light of the personality (focused as we know on the mental plane) is seen generating an intense light which can be visualized as a searchlight of great brilliance and strength. It must be seen as a sphere of vivid brilliant light but not yet radiating out or projecting outwards.
7. When this act of visualization is deemed to be satisfactorily accomplished, a pause then ensues wherein the aspirant focuses all the will he has behind the light thus created by the fusion of the three lights. This refers to the stage spoken of by Patanjali as that of the "mind held steady in the light." This use of the will - soul-personality will - is dynamic but at this stage quiescent and not magnetic or radiatory.
8. Next follows a process wherein the glamor to be dissipated and the searchlight of the mind are brought into relationship by the power of thought. The glamor and its quality and the searchlight and its power are recognized to be as they are, and the effect or effects to be brought about by that relationship are carefully thought out. This must not be done in such a way that the mind process, light [218] and power will strengthen the already powerful glamor. It must be done in such a way that at the close of the process the glamor will be appreciably weakened and eventually dissipated. This is an important realization.
9. Having, as far as possible, achieved the needed concentration, realization and relationship, the aspirant then (by an act of the will and of the creative imagination) turns on the searchlight and sees a vivid beam of light stream forth and pierce the glamor. He must visualize a broad brilliant beam, pouring forth from the illumined mind on to the astral plane. He must believe that this is so.
10. Then comes an important and difficult phase of the work in which the worker names the glamor and sees it in process of dissipation. He aids the process by saying with tension and inaudibly:

    "The power of the light prevents the appearance of the glamor (Naming it). The power of the light negates the quality of the glamor from affecting me. The power of the light destroys the life behind the glamor."

    The saying of these three sentences constitutes an affirmation of power and of purpose and must be enunciated at a point of tension, with the mind held in steadiness and with a positive orientation.

11. Again the Sacred Word is sounded with intent to produce what in occult parlance is called an "Act of Penetration"; the light is then seen accomplishing three things: [219]
    1. Making a definite impact upon the glamor.
    2. Penetrating the glamor and being absorbed by it.
    3. Dissipating it slowly; as time elapses the glamor will never again be so powerful and will eventually disappear altogether.
12. This is followed by a process of withdrawing wherein the aspirant consciously and deliberately withdraws the beam of light and reorients himself upon the mental plane.

You will see, brother of mine, that what I am in fact doing is teaching the coming generation how to destroy those forms of thought which hold the race in bondage and which in the case of glamor are the forms which desire, emotion, sensitivity to environment, developing aspiration and old ideals have taken and which prevent the light of the soul from illuminating the waking consciousness. The energies taking form upon the astral plane are not pure emotion and feeling, clothed in pure astral matter, for there is no such thing. They are the instinctual desires, evoked by the evolving substance of the physical plane and this, in its entirety and through the activity of the human family, is being redeemed and drawn upwards until some day we shall see the transfiguration of that substance and the "Glorification of the Virgin Mary" - the Mother Aspect in relation to divinity. They are also the descending thought-forms which the developing human being is always creating and [221] drawing downwards into manifestation, clothing them with the substance of desire. When the descending forms of thought (a reflection in the three worlds of that vast "cloud of knowable things" in process of perception, as Patanjali calls it, and which hovers upon the buddhic plane, awaiting precipitation) and the ascending mass of instinctual demands from the lower aspect of the human unit and from humanity as a whole, meet at a point of tension then you have the appearance of what is known as the astral plane - a man-created sphere of activity. The subhuman kingdoms of nature know no astral plane; the superhuman kingdoms have surmounted it and discovered the secret of its delusion and no longer recognize it except as a temporary field of experience wherein man lives. In that sphere he learns the fact that reality is "none of these but only the One and the Other in relation with each other." This is one of the occult phrases which the disciple has to learn to understand and which is descriptive of manifestation.