through many natural upheavals, e. g., earthquakes and volcanic eruptions, floods, changes in the structures of the earth and of the ocean-bed. It may also manifest itself through the upheavals in the life of mankind (e. g. rise and downfall of empires, wars, epidemics, births, deaths, catastrophes and other major episodes in the history of humanity). All happenings in the history of humanity are subject to the Divine Plan, as released and implemented by the Perfect Masters through their Agents in the different worlds.

The causes of what becomes patently manifest in the gross world are to be found in the commotion in the subtle world. And the causes of the commotion in the subtle world are to be found in the directives that obtain from the mental world. And the origin of the directives of the mental world is seen as being none other than the Will of God, as released by the Masters who are consciously one with God. Thus the Masters are indirectly in charge of the execution of the Divine Plan. They make use of the infinite power and understanding to further that plan in all the three worlds. And their working gets particularly accelerated and coordinated during the Avataric Periods, when the Avatar as the inspiring force of the Divine Hierarchy, assumes the principal directive role in the divine task of giving a spiritual push to humanity.

VI RECLAIMING LOST WAYFARERS

Some Yogis seek to realize the Self by trying to be forgetful of the gross universe. Instead of eliminating the binding impressionary dispositions, which twist and goad their mind, they often end by adding new impressionary dispositions of the inner planes. It is very rare for a Yogi to go beyond the fourth plane, where the greater supernatural powers come and often retard the progress of the spiritual pilgrim.

The Perfect Masters, therefore, effect the undoing of the impression­ary dispositions by safe stages. In order to avoid the heaping up of an unmanageable load of impressions, the Master generally isolate the disciples, sometimes even prohibiting them to eat at the hands of others. The food that a man eats brings with it the impressionary tendencies of the person who gives it. The Master not only stops the further accumulation of binding tendencies, but changes the entire outlook of his consciousness, directing it by stages, from the gross to the subtle, from the subtle to the mental and from the mental to the Divine Sphere of existence.

Some wayfarers on the Path develop on the line of 'Masts'. The . Mast or the God-intoxicated person, who loses his gross consciousness of the body or the world, often behaves like a person who is stark mad. He may, like mad persons,