As with all training, the inner training requires a certain minimum of theory. There is an underlying philosophical structure which, however, stands not as ultimate truth but as a working basis. The Absolute, tentatively called Universal Self or Brahman or by many other names, is beyond concepts. It cannot be known by them: it can be known by being, by becoming it so to say. It is tentatively called existence-intelligence-infinity. Brahman projects universes as fundamentally purposeful and beautiful illusions. As latent consciousness Brahman is in every particle of the creation.
The purpose is that the consciousness, at first unmanifest then latent in primary elements such as rocks, struggles to evolve into semi-consciousness in plants and animals and self-consciousness in man. The programme is that those higher in the scale of evolution should help those in less advantageous circumstances to rise higher. By doing this they also make progress themselves. If they fail to do it they relapse: this is technically called the law of Karma.
The awakening spiritual aspirant does good to others only to make it easier for them to strive to reach universal consciousness; there is no other reason. It may involve the relief of starvation including mental and cultural starvation, but not assistance in gratifying limited personal desires, which have binding effects. Instant pleasures are only for an instant. They correspond to moments of happiness experienced by slaves or prisoners. Silver chains are still chains.
As man becomes increasingly self-conscious, the urge to return to infinity becomes strong. Opportunities arise to enter a path of realisation of the true universal nature, first in the individual body- mind complex and then without limits. These opportunities are provided by the higher spirits (perhaps once in human form) who reflect and transmit the glory of the Universal Self.
The fundamental training is mind control and meditation which in the end have to become one pointed. It is not useful to say much about the higher stages in meditation as this can arouse a distracting “how am I doing?” monitoring anxiety. Allusions to them will be found in several places and will be recognised by those who are approaching that level. Some longer pieces have been put at the beginning to give a survey of some main points.