Mozumdar and deBit soon formed a working routine for themselves. Mozumdar received a small pension from his teacher in India but it had been barely enough to sustain him while he awaited the arrival of his disciple. He had tried to supplement the allowance by lecturing, but his poor command of the English language greatly restricted audience attendance. So deBit worked diligently to improve Mozumdar's usage of English, both spoken and written.

By persisting together, Mozumdar became comfortable in his adopted language and he was soon able to establish a fairly regular schedule of lectures. Together they wrote and printed several books, which they offered for sale to their audiences. In time deBit also lectured. Their combined efforts provided a nominal income. But they lived on a frugal budget with barely more than the necessities to do with.

As deBit schooled Mozumdar he became increasingly aware of the limitations of his own education. Consequently he scheduled several evenings a week for night school courses as they were available, eagerly signing up for a wide variety of subjects almost without regard or preference for the courses offered. But with all their activities, the main thrust of their time and energies was the time-honored one-to-one relationship of student and Master.

"In those years," Vitvan wrote, "I experienced a dichotomy of time. On the one hand, every minute of every day was completely filled and the weeks and months and years whirled by. On the other hand, it seemed that time crawled interminably as I struggled to achieve those rare moments when some particular awareness would open up to me."

As the years passed, the natural results of his studies and disciplines--the time given to breathing exercises, controlled diet and centered meditation--began to eventuate in a new state of awareness, and in the emergence of supernormal endowments intrinsic to that state of expanded consciousness.

He spoke of these things in later years. "It was an interested period for me. I could see the aura around each person I encountered, just as clearly as I could see their bodies. I could see the auras around plants, trees, and even dogs and cats roaming the streets. And as soon as the aura appeared I could also smell and hear it as well.

"Another odd thing that occurred was the great difficulty I had holding onto the physical features or form of any person I was talking to directly. Their image would fade in and out and the face or form of a former incarnation would come in. I would become so involved in looking at the new face that I couldn't pay attention to what the person was talking about. There was a constant conflict between the objective manifold of amenities and values and the inner operation of my psychic sight and hearing and smelling.

"None of this, however, pleased my teacher.

"'Do you think that is development?' he would say. And then, using the sternest declamation of American profanity he had learned:

"'It is all bullshit. There is nothing in that but illusion and bullshit. There is no development in that; none at all. Hidden under every flower that grows in the psychic world, a serpent lies coiled. To enjoy picking the flowers without getting struck by the serpent requires a high degree of development and discrimination. It is not for you now. One day when you are centered, access to that world will be a tool in your hands. But right now it is bullshit!'

"He put force into what he was saying. Slowly that world began to be eclipsed, and as it did I was able to get reoriented."

He was also now fully cognizant of the implications of the instruction Mozumdar had given him.

"It had taken five intense and difficult years, but now at least I comprehended what had been happening to me. Mozumdar had given me the methodology to build a whole new organism within the structure of my being--a new faculty within myself with which I could learn to function on Mind level--toward the eventuation of becoming conscious of my own true Individualized Self in Light's Regions.

"I had been schooled in those practices that enable one to recognize, direct and center the energy forces with which we function, and by consciously directing those forces from relatively 'lower' to 'higher' centers or chakras, eventually polarize them at the conarial center, thus enabling that energy to complete its higher activities, necessary to the descent of the Christos power (in Vedic Scripture, the rising of the Shakti or Kundalini."(1)

Vitvan writes of this stage in his development:

"I knew all that had been before. Not what 'I' had been before, because there is no such thing as reincarnation on the 'I' level. That is, no one as he is now conscious of himself as a personality, reincarnates. The Power-to-be-conscious, like a deciduous tree, puts forth fruit. The fruit that is created grows and individualizes as a personality and evolves and expands in conscious awareness as it is able. The fruit withers and dies and the process is repeated, but the tree (the Power-to-be-conscious) is the immortal one in continuum; personality is new at each issuance.

"At any rate, I was aware of all that had been, and I knew the extension point of my own development. I was an Initiate and a postulant to the Third Degree. The joy of my remembering enraptured my being and I longed to serve again in the ancient tradition of the Sannyasin and further my exploration along the Path."

next Chapter 7

 (1) It is often puzzling to a reader when one school (Chinese, Tibetan or East Indian) refers to this experience of spiritual culmination as the "rising of the Kundalini" or "rising of the serpent" while the other school (Hermetic or Grecian) refers to the "descent of the Christos power." The process is the same, but like the phenomenon of lightning, the lead stroke is from cloud to ground followed by the main stroke which is from ground to cloud. The current in man that produces the contact with Light's Regions follows the same pattern and takes its designations from whichever path is described--ascending or descending.