The school came into existence about the end of May 1910 under most apparently unostentatious circumstances. It was the occasion when, the founder, the Master C.V.V. was “Linked” up as it were, to form the physical human centre on our Earth to start for the first time a new Line of Evolution which we may describe as “Direct” for reasons which we shall soon understand. He gathered round Himself some of His own old friends and relations, explaining to them, that, practicing along with Him according to certain instructions of self-development that were placed into His hands for distribution to whomsoever that so desired, they would reach stages of Perfection and Excellence hitherto unheard of in the history of human culture, which they will be able to witness in their own persons and thus formed the nucleus of the society. This start given to the school must be clearly understood at the outset, as purely a matter Grace on the part of that Innermost “Origin and Fount of Life” which acted on account of its own creative freedom and not as due at any time to anything done or doable by man. Choosing its own time of entry into the existing scheme of things, to work it up into a new “Dimension” of Evolution, it also gathers into itself as if by chance, such of those who in outer behaviour express desire to come and join the new scheme, and form in an through them, the media of its expression. It may thus be seen that the scope of the scheme is to take in the whole of Humanity, the highest product at this “Depth” of Existence, and give into each man that “Spark” of life by which he shall be able to live in Eternity and not merely In Time, that alone is his lot as he is at present constituted.

 

To better understand the object for which the school came to be established, even by what we might call the supremest origin Itself and not at all as an ordinary Human institution, we may consider in a brief manner what is generally understood by Yoga, what man’s position in the “Created” order of things, and what the new school of Self-Development aims to do for him. At the same time we should not forget that we have called the last an altogether New Evolution-making out of man, the highest physical product of the existing order of beings, a fundamentally new variety of existence.

 

Whatever may be the variety of the existing school of Yoga or Occultism or Mysticism, there is but one common element in the end, (i.e.,) to reach the highest state of Felicity that is understood to exist at a higher plane of existence, beyond the limits of physical being, since the possibilities of such reaching are already potentially in the innermost constitution of man as involved in the plan of human evolution. It therefore implied some form of unconsciousness in the physical body, the matter of which simply cannot stand the tension of the higher pressures of conscious life – such being the defect of the physical material – whether we name this higher function, Samadhi, trance, ecstacy or otherwise. In other words, the union with the higher, Yoga etc. is in a sense at the expense of the physical, so much so, that in some forms of the existing systems of this training, there is quite an apparent gross neglect of, or even positive injury to, the physical form (level or depth) of existence. There are not wanting even theorists who say that complete Mukthi or Liberation must ultimately be outside the physical body. Apart from the lack of a clear understanding of what is meant by liberation or salvation, these schools also show little appreciation of the structure and function of the physical being. We might also note that whatever “Knowledge” might have been gathered during the condition of physical unconsciousness, can exist for the individual only as a variety of dream without any of the certainity that we seem to feel when we are face to face physically with the object of our search. This defect is due to want of continuity and the strangeness connected with the suddenness of the transition from one plane to another which remains all the same, however quick the passing and however clear the memory picture of what was observed. There is a clear defect, viz., want of simultaneity of contact with all planes of existence and of the consequent unbroken and unbreakable continuity of consciousness observable in all the varieties of achievements by the methods of old. But it should be observed, that the defect is not so much of the methods themselves, as rather of the constitution of human nature the methods being in accordance with the nature of our structure. It is thus apparent that something is lacking in our innermost constitution by which such continuity of life or consciousness could work. The new scheme has just the function of establishing such a “Centre” of conscious life or consciousness for the first time in humanity and hence the appellation “New Creation or Evolution”. It can now be easily understood why such a work at the present moment of Evolution could have been started only by the direct action of the Transcendental Origin Itself and not by any man or superman however high his position in the Hierarchy of the Spiritual beings that govern the world. We might almost say that the Origin had now entered into this level (physical) of existence into its highest products (mankind) and is working out the required remoulding or remaking of humanity. He who is known as the Master of the School is the first human physical form, in and through whom as the Centre, this scheme works out as an expanding systems – hence the function, for want of a more easy work, MASTER.

 

It is possible to describe from different points of view the working methods of aims of this new Evolution but, as an illustration, we may describe one such, which is at the same time of the deepest significance as far as our present knowledge of the higher constitution of the world goes. Those who have some study of the Yoga literature, works of practical Yogees (in spite of the so-called Yoga Sutras of Pathanjali) must have heard of the name of Kundalini. In a way there is no Yoga properly so named which does not base itself upon some variety or other of the “feats of Kundalini”. There is of course no exact work that tells any one what this is in itself in its inner constitution, wherefrom it has come, why it has been place, where it is, and by whom, what its capacities are and what its future. It is of course more easy to put these questions than to answer them. A detailed account of Kundalini cannot be described here, but we may note one or two relevant points. Kundalini is the stuff of which what is known as Moolaprakruti is constituted. It represents something with a big involution behind it, containing within itself definite capacities to show certain activities, but yet so completely closed within itself that at present, it is not under any obligation to reveal its inner nature, but rather working out in the world as though under a contract not to reveal itself but only exhibit outwardly certain feats according to some planless distribution of activities under some “Outer Control”. Much less is it to obey outer petty desires and fancies. “We” ourselves are its “Sports” and feats. If we can conceive the whole world itself as the work of a single Kundalini we may have an imaginary picture of its capacities – capacities that literally are locked up within itself and would not reveal themselves until the word comes from its own Origin. Being constituted not to break or yield by any impact from “Outside” it is meaningless to talk as we popularly do, that any Yogi roused it up by his will to yield its treasures of knowledge and action when he himself is only a freak of its feats. It is such Kundalini that is now given the impulse that “Broke” into its very centre to “express” outwardly what has been so jealously guarded from the very beginning, the impulse itself making the very possibility of an action from within outwards – itself standing as the centre making out of man a real micro-cosmos, independent and self-sufficient sufficient. To use a simile the Kundalini is as it were a temple built and waiting to receive its Lord; the Lord had come to live in it. Such is the significance form one point of view, of the new scheme that came to our Earth. In the light of this new Evolution, even the highest products, as we generally say, of the existing systems, are but ephemeral products, centreless or selfless, and are not therefore themselves yet. All the “Highest action” is as though it were a nothing. It is only hereafter we are to become “selves” what formerly existed as ourselves was a mere phantomime, at best a show what might become hereafter activities with Self in. Such is the dim idea of what we shall be by the working of the New Direct Line.

 

We may however try to understand in general, outlines the mode of new working. Man or rather human consciousness of life is to be interpreted as representing such types of the “feats” of Kundalini as it were, for the real working of the original Kundalini has yet to appear, as are possible to be expressed by the human organism, Everywhere every function or action is conditioned by the limits of the matter that form its structure. It can be easily inferred from this that the stratification into different levels or planes or activities that we now find in consequence of the existing scheme of the constitution of things, is due to the lack of a Real “Centre” in the very Kundalinis themselves. Such limitations and the consequent discontinuous working of the consciousness must and can disappear only when the centre, the New Spark of Eternal Life, commences its working order established with in “us” who are at present only the outer “liveries” of the Original Kundalinis. It means, in other words, that by the Direct Line of Evolution, it is only one “matter” one’s own self-production of each Kundalini, that works as if all our “vehicles” are soldered into one, working as one body from the “physical” to be the Highest, showing the characteristics of all in itself. Such will be the effect of the “injection” of the new Spark which is given as it were at the time of what is known as Initiation, – the real and veritable descent of the Highest into this bottom of existence that we call physical existence. From the moment of initiation onwards, this new Filling in begins until it establishes itself fully in its own subtle nature throughout what we call ourselves the small – “spaces” to which we refer ourselves in all our activities in the midst of this wide ocean of space that surrounds us. What is known as practice according to the new Direct Evolution is only the work of such new filling in and fitting up of the new “structure” for the new functions, practice consisting of certain “Code” words which are said as prayers, handed down as they are to the Master for distribution. Hence the so called Yoga School is rather the School of Development into the new Eternal Stability which even in the highest achievements so far recorded ca be “supplied”.

 

From the foregoing brief consideration, we can easily conclude that the School does not require any special propaganda since its work is for the whole humanity which naturally will be drawn to it as a matter course. The New Line, to put it shortly, is for humanity and humanity is for it, for it is the work of the Highest. All the evils that humanity as now constituted is heir to, will hence disappear and as an old remarkable record has put it, even Yama shall obtain liberation from his irksome post, the position itself becoming no longer necessary.

Initiation into this cult is free to every individual that asks for it even as the free action of the Independent Origin that has come down to dwell within us as our very selves. The distinctions and qualifications which formerly held in the old cults, as required of a would-be disciple, now do not hold since they are not real. Being eternal, may, it is the aim of the New Evolution to make all equally perfect in the sublimest sense. As even in the old, we are all of one level because we were all in reality only Zeros. So we shall now be One because we shall all be “Real”. But it should not be considered from this that one working as an “initiate” of the Supreme Life can live recklessly as though one were unmindful of the Great aim towards which one was so ardently striving. Just as a “tree is known by its fruits” so also the genuineness of the belief in one’s ideal is known by one’s own behaviour of what is worthy to act, according to one’s own light, as a self conscious limit of the Supreme Scheme.