Let us now proceed to a consideration of the seven techniques of integration, bearing in mind that we shall here be dealing with the integration of the threefold lower nature into an active, conscious personality, prior to its fusion into a unity with the soul. We must remember that we are here [346] dealing with the consciousness aspect of manifestation and its apprehension and appreciation of purpose and of truth. We are so apt always to think in terms of form and form activity, that it seems necessary again and again to reiterate the necessity for thinking in terms of consciousness and awareness, leading to an eventual realization. This purpose and truth, when grasped, brings into direct conflict the will of the personality (the separative individual, governed by the concrete, analytical mind) and the will of the soul, which is the will of the Hierarchy of Souls, or of the Kingdom of God. In the fourth kingdom, the human, the controlling factor is that of desire, ending in aspiration. In the fifth kingdom, the spiritual, the controlling factor is that of divine purpose or the will of God. Then we find this purpose, though free from what we call desire, is actuated by love, expressed through devotion and service, wrought out into full expression upon the physical plane.

As may be naturally surmised, there is a technique for each of the seven rays. It is the ray of the ego or soul, slumbering in the early stages within the form, which occultly applies these modes of integration. The soul is essentially the integrative factor, and this shows in the early and unconscious stages as the coherent power of the life principle to hold the forms together in incarnation. In the later and conscious stages, it shows its power by applying these methods of control and unification to the personality. They are not applied, nor can the man avail himself of them, until such time as he is an integrated personality. This has often been forgotten, and men have claimed the rights of discipleship and the powers of initiation before they have even become integrated persons. This has led to disaster, and the falling into disrepute of the whole problem of discipleship and initiation.

It is difficult to make easily comprehensible the nature and [347] purpose of these techniques. All that it is possible to do is to indicate the seven ray techniques as they are applied to the rapidly aligning bodies of the lower man. We will divide our theme, for the sake of clarity and for an understanding of the significance, into two parts. The first one is that in which the first ray aspect of the technique is applied to the form nature, producing destruction through crystallization.This brings about the "death of the form" in order that it may "again arise and live". The other is the second ray aspect of the technique, wherein the rebuilding, reabsorption, and recognition of the form takes place in the light which is thrown around, over and upon the personality. In that light, the man sees Light, and thus becomes eventually a light bearer.

Just what do we mean by Integration? We are apt to bandy words about with unthinking lightness and inexactitude, but, dealing as we are with a development which is becoming increasingly prevalent in the human field, it might profit us for a moment to define it and seek to understand one or two of its major implications. It has to be regarded as an essential step, prior to passing (in full and waking consciousness) into the fifth, or spiritual kingdom. We regard the physical body as a functioning aggregate of physical organs, each with its own duties and purposes. These, when combined and acting in unison, we regard as constituting a living organism. The many parts form one whole, working under the direction of the intelligent, conscious Thinker, the soul, as far as man is concerned. At the same time, this conscious form is slowly arriving at a point where integration into the larger whole becomes desirable and is finally achieved - again in the waking consciousness. This process of conscious assimilation is carried forward progressively by the gradual integration of the part into the family unit, the nation, the social order, the current civilization, the world of nations, and finally into humanity itself. This integration is, therefore, both physical in nature, and an attitude of mind. The consciousness of the [349] man is gradually aroused so that it recognizes this relation of the part to the whole, with the implied interrelation of all parts within the whole.