In my first book, Living on the Inner Edge: A Practical Occult Tale, I revealed my first experience of Master Rakoczi, also known as Master R, in 1978. After my initial encounter, Master Rakoczi gave my teacher a word of power (mantra), which evolved into an esoteric teaching for advanced disciples. The group also had a younger member who was a disciple of Master Serapis. Our group was an extension on the physical plane of an inner ashram under the watchful eye of Master R—a pioneering effort and experiment in group work. The mantra Master R gave us linked our group to the inner ashram and opened Pandora’s box of esoteric inner worlds. The group work matured over time, becoming too esoteric, and as a result we never ventured outward to reach new people. I waited forty years before discussing some of the esoteric aspects of group work outside of the group. My teacher, RN, passed away in February 2011, and I decided not to stay with the remnants of the group after his passing.

In 2011, I also met my wife, Susie, and approximately eight months after our meeting, while we were meditating, Master Koot Hoomi—also known as Master KH—informed me that Susie was one of his advanced disciples. In April 2016, Susie and I were married and travelled to Mount Shasta in California for our honeymoon and WESAK meditation. Mount Shasta is a mystical place, and we had unusual spiritual experiences there. During the WESAK period we were in the aura of Master KH and he gave us definite instructions. When a Master gives directions, it is ultimately up to you to decide whether to comply. I was asked to visit the Toronto Theosophical Society and help with its transformation. Though I am a Theosophist in spirit, I never joined the Theosophical Society and had not set foot in any lodge since 1976, so I was reluctant to go. I knew some of the people there from old associations and, from an inner esoteric sense, knew that spiritually the Theosophical Society worldwide was in a comatose state. For me, the directions from a Master are important and not to be taken lightly. I decided to go and take part in the Tuesday night study group.

Approximately one year later, through the momentum of my efforts, I initiated a study group at the Toronto Theosophical Society. After a couple of years, and many changes to the group personnel, a true esoteric group formed that revealed the underlying reasons Master KH had wanted me to go there. Ancient occult karmic links were re-established, bringing a group of disciples together for esoteric training and eventual service. It had all been planned by Master KH. A true esoteric group is never large—only a few members—and in our case there are nine.

This group that was brought together at the Theosophical Society was composed of accepted disciples, some with very special abilities. I could give out the sacred mantra only when I was instructed to by Master R, and eventually I was allowed to give this mantra to this small group. In a short ceremony during a summer retreat, the group was initiated into the chanting of this esoteric mantra along with the accompanying meditation that gave deeper meaning to the mantra. At that time, I had been initiated into three esoteric mantras by my teacher. Several years before this group came together, Master R had told me that I had achieved the first level of mantra shakti and had the right to initiate others who were ready for the Path of Initiation. Back in Toronto, after another year had passed, I initiated the group with the second esoteric mantra, which was complementary to the first. The first mantra was “yang,” while the second was “yin.” The two mantras working together are necessary in an esoteric sense. Then, as if a great light had been turned on, everything changed and the group’s progress accelerated.

I knew that each member of this group was a disciple but was not initially aware that they were advanced accepted disciples. My wife and two other members of the group had exceptional clairvoyant and clairaudient abilities. In the group I originally belonged to, a great deva—a warrior deva connected to one of the inner ashrams—had used my teacher’s grandson as a vehicle. Then at our initiation retreat mentioned above, I was telling the story of this great Solar Deva Lord and instantly Stephanie, one of the group members, almost fell over as this deva began working through her. He was sent by the Masters, and his work was to guard the group from negative forces and to help with the process of clearing out impurities that arise from a certain esoteric aspect of group work. You will not find definite information about this advanced esoteric aspect in books. Master DK, also known as the Tibetan Master, gives a few hints about this in The Rays and Initiations, Vol. 5.

A group comes together to fulfill “ashramic need” through “ripening karma,” fulfilling the soul purpose of the individuals involved and transforming past personality-based negative occult associations that act as hindrances to group work. Initially there were attacks by negative forces on the astral plane. Then, through group meditations and invocations of certain deities, this stage was surpassed. The group on the inner plane became more integrated and united in purpose. Inspiration began pouring out of two of the group members, Tania and Sonia, from the inner ashram. We were inspired in the use of Egyptian esoteric rituals from Master Serapis and later Master Tutitbey, along with certain deities that helped cleanse negative substances from past karmic links. As the group worked through these rituals, Susie and other members were inspired and the rituals evolved. These rituals included ancient Egyptian forms and mantras—unusual but potent. Later, rituals based on Shri Vidya followed, guided by a Siddha on the inner plane who spoke primarily through Tania. We were busy performing these rituals, applying our knowledge to generate inner change and further our spiritual awakening.

Later we began using the mandala of Shri Vidya as a focal point of visualization, applying particular deities of the Maha-Dasya-Vidya to complete the ritual. Each individual in the group was thoroughly involved in these rituals—from organizing procedures and adding new mantras to observing clairvoyantly what was happening during the ritual. To be clear, we were not following any books or ritual models; everything we did was inspired through advanced beings from the inner ashram guiding us. These rituals served special purposes involving the inner group work and were in addition to the regular meditation that each group member had to practice twice every day.

Book excerpt from Esoteric Writings: Teaching of the Aquarian Age, pg. 11.