Initiation Human and Solar - Alice Bailey
Author: David Griffin
Date: 2018-04-01T06:20:32.781370+00:00

INITIATION, HUMAN AND SOLAR

BY

ALICE A. BAILEY

COPYRIGHT © 1951 BY LUCIS TRUST

COPYRIGHT © RENEWED 1979 BY LUCIS TRUST

Dedicated with reverence and gratitude to the Master K. H.

[Page vi]

THE LORD BUDDHA HAS SAID

that we must not believe in a thing said merely because it is said; nor traditions
because they have been handed down from antiquity; nor rumors, as such; nor
writings by sages, because sages wrote them: nor fancies that we may suspect to have
been inspired in us by a Deva (that is, in presumed spiritual inspiration); nor from
inferences drawn from some haphazard assumption we may have made; nor because
of what seems an analogical necessity; nor on the mere authority of our teachers or
masters. But we are to believe when the writing, doctrine, or saying is corroborated
by our own reason and consciousness. "For this," says he in concluding, "I taught you not to believe merely because you have heard, but when you believed of your
consciousness, then to act accordingly and abundantly."

(Secret Doctrine, Vol. III, page 401.)

[Page vii]

FOREWORD

FOREWORD

The subject of Initiation is one that has a great fascination for thinkers of all schools
of thought, and even those who remain sceptical and critical would like to believe that
this ultimate attainment is possible. To those who do not believe that such a goal is
possible this book is offered for what it may be worth as a formulation of an
interesting hypothesis. To those who anticipate such a consummation of all their
endeavours, this book is tendered in the hope that it may prove an inspiration and a
help.

Among occidental thinkers at this time there is a wide diversity of view upon this
momentous subject. There are those who think that it is not of sufficient immediate
importance to engross their attention, and that if the average man adheres to the path
of duty and high-minded attention to the business in hand, he will duly arrive at his
destination. This is undoubtedly true, yet as capacity for increased service, and the
development of powers to be used in the helping of the race are the reward of the man
who is willing to make the increased effort and to pay the price which initiation demands, perhaps this book may spur some on to attainment who might otherwise
have drifted slowly towards their goal. They will then become givers, and not the
recipients of help.

There are those again who consider that the teaching hitherto given out in various
books concerning initiation, [Page viii] is erroneous. Initiation has been made out to
be fairly easy of attainment, and to call for no such rectitude of character as might
have been anticipated. The following chapters may serve to show that the criticism is
not unmerited. Initiation is profoundly difficult of attainment, and calls for a
strenuous discipline of the entire lower nature, and a life of self-effacing and self-
abnegating devotion. At the same time, it must be remembered that the earlier
teaching is right in essence, though belittled in interpretation.

Again, there are some who are interested, yet who feel the possibilities involved are
too far advanced for them, and that they need not occupy themselves with them at this
stage of their evolution. This book seeks to make it apparent that here and now the
average man may begin to build that character and to lay those foundations of
knowledge which are necessary before even the Path of Discipleship can be trodden.

Due preparation may now be made, and men and women everywhere may—if they
choose—fit themselves for the condition of discipleship and tread the Probationary

Path.

Hundreds in the East and in the West are pressing onwards towards this goal, and in
the unity of the one ideal, in their common aspiration and endeavour, they will meet
before the one Portal. They will then recognise themselves as brothers, severed by
tongue and apparent diversity of belief, but fundamentally holding to the same one
truth and serving the same God.

Alice A. Bailey.

New York 1922.

[Page xv]

THE CONSTITUTION OF MAN

Chart — The Seven Planes of Our Solar System, The Constitution of Man

Chart — The Seven Planes of Our Solar System, The Constitution of Man

The constitution of man, as considered in the following pages, is basically threefold,
as follows:—

I. The Monad, or pure Spirit, the Father in Heaven.

This aspect reflects the three aspects of the Godhead:

1. Will or Power.................The Father.

2. Love-wisdom.................The Son.

3. Active Intelligence...........The Holy Spirit.

and is only contacted at the final initiations, when man is nearing the end of his journey and is perfected. The Monad reflects itself again in

II. The Ego, Higher Self, or Individuality.

This aspect is potentially

1. Spiritual Will..................Atma.

2. Intuition.........................Buddhi,

Love-wisdom, the Christ principle.

3. Higher or abstract Mind...........Higher Manas.

The Ego begins to make its power felt in advanced men, and increasingly on the

Probationary Path until by the third initiation the control of the lower self by the
higher is perfected, and the highest aspect begins to make its energy felt.

The Ego reflects itself in

III. The Personality, or lower self, physical plane man.

This aspect is also threefold:—

1. A mental body................lower manas.

2. An emotional body.........astral body.

3. A physical body.............the dense physical and the etheric body.

The aim of evolution is therefore to bring man to the realisation of the Egoic aspect
and to bring the lower nature under its control.

[Page 1]

CHAPTER I - Introductory Remarks

CHAPTER I

INTRODUCTORY REMARKS

Before entering upon the subject matter of the following articles of Initiation, on the

Paths that open before the perfected man, and on the Occult Hierarchy, certain
statements may be made which seem essential for the judicious study and
comprehension of the ideas submitted.

Dogmatism and the Intuition

It is to be recognised that throughout this volume facts are alleged and definite
statements made which are not susceptible of immediate proof by the reader. Lest it
be inferred that the writer arrogates to herself any credit or personal authority for the
knowledge implied she emphatically disavows all such claims or representations. She
cannot do otherwise than present these statements as matters of fact. Nevertheless,
she would urge those who find somewhat of merit in these pages that they be not
estranged by any appearance of dogmatism in the presentation. Nor should the
inadequacy of the personality of the writer act as a deterrent to the open-minded
consideration of the message to which her name happens to be appended. In spiritual
issues, names, personalities, and the voice of external [Page 2] authority, hold small
place. That alone is a safe guide which holds its warranty from inner recognition and
inner direction. It is not, therefore, material whether the reader receive the message of
these pages as a spiritual appeal in an idealistic setting, a presentation of alleged facts,
or a theory evolved by one student and presented for the consideration of fellow
students. To each it is offered for whatever of inner response it may evoke, for whatever of inspiration and of light it may bring.

In these days of the shattering of the old form and the building of the new,
adaptability is needed. We must avert the danger of crystallisation through pliability
and expansion. The "old order changeth," but primarily it is a change of dimension
and of aspect, and not of material or of foundation. The fundamentals have always
been true. To each generation is given the part of conserving the essential features of
the old and beloved form, but also of wisely expanding and enriching it. Each cycle
must add the gain of further research and scientific endeavour, and subtract that which
is worn out and of no value. Each age must build in the product and triumphs of its
period, and abstract the accretions of the past that would dim and blur the outline.

Above all, to each generation is given the joy of demonstrating the strength of the old
foundations, and the opportunity to build upon these foundations a structure that will
meet the needs of the inner evolving life.

Three basic facts to be recognised

The ideas that are elaborated here find their corroboration in certain facts that are
stated in the occult literature now extant. These facts are three in number, and are as
follows:—

(a) In the creation of the sun and the seven sacred planets composing our solar system,
our Logos employed matter that was already impregnated with particular qualities.

Mrs. Besant in her book, "Avataras," (which some of [Page 3] us think the most
valuable of all her writings, because one of the most suggestive), makes the statement
that "our solar system is builded out of matter already existing, out of matter already
gifted with certain properties . . . " (page 48). This matter, therefore, we deduce, held latent certain faculties that were forced to demonstrate in a peculiar way, under the
law of Cause and Effect, as does all else in the universe.

(b) All manifestation is of a septenary nature, and the Central Light which we call

Deity, the one Ray of Divinity, manifests first as a Triplicity, and then as a Septenary.

The One God shines forth as God the Father, God the Son, and God the Holy Spirit,
and these three are again reflected through the Seven Spirits before the Throne, or the
seven Planetary Logoi. The students of occultism of non-Christian origin may call
these Beings the One Ray, demonstrating through the three major Rays and the four
minor, making a divine Septenary. The Synthetic Ray which blends them all is the
great Love-Wisdom Ray, for verily and indeed "God is Love." This Ray is the indigo

Ray, and is the blending Ray. It is the one which will, at the end of the greater cycle,
absorb the others in the achievement of synthetic perfection. It is the manifestation of
the second aspect of Logoic life. It is this aspect, that of the Form-Builder, that makes
this solar system of ours the most concrete of the three major systems. The Love or

Wisdom aspect demonstrates through the building of the form, for "God is Love," and
in that God of Love we "live and move and have our being," and will to the end of
aeonian manifestation.

(c) The seven planes of Divine Manifestation, or the seven major planes of our
system, are but the seven subplanes of the lowest cosmic plane. The seven Rays of
which [Page 4] we hear so much, and which hold so much of interest and of mystery,
are likewise but the seven sub-rays of one cosmic Ray. The twelve creative

Hierarchies are themselves but subsidiary branches of one cosmic Hierarchy. They
form but one chord in the cosmic symphony. When that sevenfold cosmic chord, of
which we form so humble a part, reverberates in synthetic perfection, then, and only
then, will come comprehension of the words in the Book of Job: "The morning stars
sang together." Dissonance yet sounds forth, and discord arises from many systems,
but in the progression of the aeons an ordered harmony will eventuate, and the day
will dawn when (if we dare speak of eternities in the terms of time) the sound of the
perfected universe will resound to the uttermost bounds of the furthest constellation.

Then will be known the mystery of "the marriage song of the heavens."

Five points to remember

The reader is also asked to remember and weigh certain ideas prior to taking up the
study of Initiation. Due to the extreme complexity of the matter it is an utter
impossibility for us to do more than get a general idea of the scheme; hence the
futility of dogmatism. We can do no more than sense a fraction of some wonderful
whole, utterly beyond the reach of our consciousness,—a whole that the highest

Angel or Perfected Being is but beginning to realise. When we recognise the fact that
the average man is as yet fully conscious only on the physical plane, nearly conscious
on the emotional plane, and only developing the consciousness of the mental plane, it
is obvious that his comprehension of cosmic data can be but rudimentary. When we
recognise the further fact, that to be conscious on a plane and to have control on that
plane are two very different conditions, it becomes apparent how remote is the
possibility of our approximating more than the general trend of the cosmic scheme.

[Page 5]

We must recognise also that danger lies in dogma and in the hide-bound facts of
textbooks, and that safety lies in flexibility, and in a shifting angle of vision. A fact,
for instance, looked at from the standpoint of humanity (using the word "fact" in the scientific sense as that which has been demonstrated past all doubt and question) may
not be a fact from the standpoint of a Master. To Him it may be but part of a greater
fact, only a fraction of the whole. Since His vision is fourth and fifth dimensional,

His realisation of the place of time in eternity must be more accurate than ours. He
sees things from above downwards, and as one to whom time is not.

An inexplicable principle of mutation exists in the Mind of the Logos, or the Deity of
our solar system, and governs all His actions. We see but the ever changing forms,
and catch glimpses of the steadily evolving life within those forms, but as yet have no
clue to the principle which works through the shifting kaleidoscope of solar systems,
rays, hierarchies, planets, planes, schemes, rounds, races, and sub-races. They
interweave, interlock, and interpenetrate each other, and utter bewilderment is ours as
the wonderful pattern they form unfolds before us. We know that somewhere in that
scheme we, the human hierarchy, have our place. All, therefore, that we can do is to
seize upon any data that seems to affect our own welfare, and concerns our own
evolution, and from the study of the human being in the three worlds seek to
understand somewhat the macrocosm. We know not how the one can become the
three, the three become the seven, and so proceed to inconceivable differentiation. To
human vision this interweaving of the system forms an unimaginable complexity, the
key to which seems not to be forthcoming. Seen from the angle of a Master we know
that all proceeds in ordered sequence. Seen from the angle of divine vision the whole will move [Page 6] in harmonious unison, producing a form geometrically accurate.

Browning had hold of a part of this truth when he wrote:

"All's change, but permanence as well"........and continued:

"Truth inside, and outside, truth also; and between each, falsehood that is change, as
truth is permanence."

"Truth successively takes shape, one grade above its last presentment...... "

We must remember also that beyond a certain point it is not safe nor wise to carry the
communication of the facts of the solar system. Much must remain esoteric and
veiled. The risks of too much knowledge are far greater than the menace of too little.

With knowledge comes responsibility and power—two things for which the race is
not yet ready. Therefore, all we can do is to study and correlate with what wisdom
and discretion may be ours, using the knowledge that may come for the good of those
we seek to help, and recognising that in the wise use of knowledge comes increased
capacity to receive the hidden wisdom. Coupled also with the wise adaptation of
knowledge to the surrounding need must grow the capacity for discreet reservation,
and the use of the discriminating faculty. When we can wisely use, discreetly
withhold, and soundly discriminate, we give the surest guarantee to the watching

Teachers of the race that we are ready for a fresh revelation.

We must resign ourselves to the fact that the only way in which we can find the clue
to the mystery of the rays, systems, and hierarchies, lies in the study of the law of
correspondences or analogy. It is the one thread by which we can find our way
through the labyrinth, and the one [Page 7] ray of light that shines through the
darkness of the surrounding ignorance. H. P. Blavatsky, in "The Secret Doctrine," has told us so, but as yet very little has been done by students to avail themselves of that
clue. In the study of this Law we need to remember that the correspondence lies in its
essence, and not in the exoteric working out of detail as we think we see it from our
present standpoint. The factor of time leads us astray for one thing; we err when we
attempt to fix stated times or limits; all in evolution progresses through merging, with
a constant process of overlapping and mingling. Only broad generalities and a
recognition of fundamental points of analogy are possible to the average student. The
moment he attempts to reduce to chart form and to tabulate in detail, he enters realms
where he is bound to err, and staggers through a fog that will ultimately overwhelm
him.

Nevertheless, in the scientific study of this law of analogy will come a gradual growth
of knowledge, and in the slow accumulation of facts will gradually be built up an
ever-expanding form, that will embody much of the truth. The student will then
awake to the realization that after all the study and toil he has at least a wide general
conception of the Logoic thoughtform into which he can fit the details as he acquires
them through many incarnations. This brings us to the last point to be considered
before entering upon the subject proper, which is:

That the development of the human being is but the passing from one state of
consciousness to another. It is a succession of expansions, a growth of that faculty of
awareness that constitutes the predominant characteristic of the indwelling Thinker. It
is the progressing from consciousness polarised in the personality, lower self, or body,
to that polarised in the higher self, ego, or soul, thence to a polarisation in the Monad, or Spirit, till the consciousness eventually [Page 8] is Divine. As the human being
develops, the faculty of awareness extends first of all beyond the circumscribing walls
that confine it within the lower kingdoms of nature (the mineral, vegetable and
animal) to the three worlds of the evolving personality, to the planet whereon he plays
his part, to the system wherein that planet revolves, until it finally escapes from the
solar system itself and becomes universal.

[Page 9]

CHAPTER II - Initiation Defined

CHAPTER II

INITIATION DEFINED

The question anent initiation is one that is coming more and more before the public.

Before many centuries pass the old mysteries will be restored, and an inner body will
exist in the Church—the Church of the period, of which the nucleus is already
forming—wherein the first initiation will become exoteric, in this sense only, that the
taking of the first initiation will, before so very long, be the most sacred ceremony of
the Church, performed exoterically as one of the mysteries given at stated periods,
attended by those concerned. It will also hold a similar place in the ritual of the

Masons. At this ceremony those ready for the first initiation will be publicly admitted
to the Lodge by one of its members, authorised to do so by the great Hierophant

Himself.

Four words defined.

When we speak of Initiation, of wisdom, of knowledge, or of the probationary Path,
what do we mean? We use the words so glibly, without due consideration of the
meaning involved. Take, for instance, the word first mentioned. Many are the
definitions, and many are the explanations to be found as to its scope, the preparatory
steps, the work to be done between initiations, and its result and effects. One thing
before all else is apparent to the most superficial student, and that is, that the
magnitude of the subject is such that in order to deal with it adequately one [Page 10]

should be able to write from the viewpoint of an initiate; when this is not the case,
anything that is said may be reasonable, logical, interesting, or suggestive, but not
conclusive.

The word Initiation comes from two Latin words, in, into; and ire, to go; therefore, the
making of a beginning, or the entrance into something. It posits, in its widest sense,
in the case we are studying, an entrance into the spiritual life, or into a fresh stage in
that life. It is the first step, and the succeeding steps, upon the Path of Holiness.

Literally, therefore, a man who has taken the first initiation is one who has taken the
first step into the spiritual kingdom, having passed out of the definitely human
kingdom into the superhuman. Just as he passed out of the animal kingdom into the
human at individualisation, so he has entered upon the life of the spirit, and for the
first time has the right to be called a "spiritual man" in the technical significance of the word. He is entering upon the fifth or final stage in our present fivefold evolution.

Having groped his way through the Hall of Ignorance during many ages, and having
gone to school in the Hall of Learning, he is now entering into the university, or the

Hall of Wisdom. When he has passed through that school he will graduate with his degree as a Master of Compassion.

It might be of benefit to us also if we studied first the difference or the connection
between Knowledge, Understanding, and Wisdom. Though in ordinary parlance they
are frequently interchanged, as used technically they are dissimilar.

Knowledge is the product of the Hall of Learning. It might be termed the sumtotal of
human discovery and experience, that which can be recognised by the five senses, and
be correlated, diagnosed, and defined by the use of the [Page 11] human intellect. It
is that about which we feel mental certitude, or that which we can ascertain by the use
of experiment. It is the compendium of the arts and sciences. It concerns all that
deals with the building and developing of the form side of things. Therefore it
concerns the material side of evolution, matter in the solar systems, in the planet, in
the three worlds of human evolution, and in the bodies of men.

Wisdom is the product of the Hall of Wisdom. It has to do with the development of
the life within the form, with the progress of the spirit through those ever-changing
vehicles, and with the expansions of consciousness that succeed each other from life
to life. It deals with the life side of evolution. Since it deals with the essence of
things and not with the things themselves, it is the intuitive apprehension of truth
apart from the reasoning faculty, and the innate perception that can distinguish
between the false and the true, between the real and the unreal. It is more than that,
for it is also the growing capacity of the Thinker to enter increasingly into the mind of
the Logos, to realise the true inwardness of the great pageant of the universe, to vision
the objective, and to harmonise more and more with the higher measure. For our
present purpose (which is to study somewhat the Path of Holiness and its various
stages) it may be described as the realisation of the "Kingdom of God within," and the apprehension of the "Kingdom of God without" in the solar system. Perhaps it might
be expressed as the gradual blending of the paths of the mystic and the occultist,—the
rearing of the temple of wisdom upon the foundation of knowledge.

Wisdom is the science of the spirit, just as knowledge is the science of matter.

Knowledge is separative and objective, whilst wisdom is synthetic and subjective.

Knowledge divides; wisdom unites. Knowledge differentiates [Page 12] whilst
wisdom blends. What, then, is meant by the understanding?

The understanding may be defined as the faculty of the Thinker in Time to
appropriate knowledge as the foundation for wisdom, that which enables him to adapt
the things of form to the life of the spirit, and to take the flashes of inspiration that
come to him from the Hall of Wisdom and link them to the facts of the Hall of

Learning. Perhaps the whole idea might be expressed in this way:

Wisdom concerns the one Self, knowledge deals with the not-self, whilst the
understanding is the point of view of the Ego, or Thinker, or his relation between
them.

In the Hall of Ignorance the form controls, and the material side of things has the
predominance. Man is there polarised in the personality or lower self. In the Hall of

Learning the higher self, or Ego, strives to dominate that form until gradually a point
of equilibrium is reached where the man is controlled entirely by neither. Later the Ego controls more and more, until in the Hall of Wisdom it dominates in the three
lower worlds, and in increasing degree the inherent divinity assumes the mastery.

Aspects of initiation.

Initiation, or the process of undergoing an expansion of consciousness, is part of the
normal process of evolutionary development, viewed on a large scale, and not from
the standpoint of the individual. When viewed from the individual standpoint it has
come to be narrowed down to the moment wherein the evolving unit definitely
apprehends that (by dint of his own effort, aided by the advice and suggestions of the
watching Teachers of the race) he has reached a point wherein a certain range of
knowledge of [Page 13] a subjective nature, from the physical plane point of view, is
his. It is in the nature of that experience wherein a pupil in a school realises suddenly
that he has mastered a lesson, and that the rationale of a subject, and the method of
procedure, are his to use intelligently. These moments of intelligent apprehension
follow the evolving Monad throughout his long pilgrimage. What has been
misinterpreted somewhat at this stage of comprehension is the fact that at various
periods the emphasis is laid on different grades of expansion, and always the

Hierarchy endeavours to bring the race to the point where its units will have some
idea of the next step to be taken.

Each initiation marks the passing of the pupil in the Hall of Wisdom into a higher
class, marks the clearer shining forth of the inner fire and the transition from one point
of polarisation to another, entails the realisation of an increasing unity with all that
lives and the essential oneness of the self with all selves. It results in a horizon that
continuously enlarges until it includes the sphere of creation; it is a growing capacity
to see and hear on all the planes. It is an increased consciousness of God's plans for
the world, and an increased ability to enter into those plans and to further them. It is
the effort in the abstract mind to pass an examination. It is the honour class in the

Master's school, and is within the attainment of those souls whose karma permits and
whose efforts suffice to fulfil the aim.

Initiation leads to the mount whence vision can be had, a vision of the eternal Now,
wherein past, present, and future exist as one; a vision of the pageant of the races with
the golden thread of pedigree carried through the many types; a vision of the golden
sphere that holds in unison all the many evolutions of our system, deva, human,
animal, vegetable, mineral, and elemental, and through which the pulsating life can be
clearly seen beating in regular rhythm; [Page 14] a vision of the Logoic thoughtform
on the archetypal plane, a vision that grows from initiation to initiation until it
embraces all the solar system.

Initiation leads to the stream that, once entered, sweeps a man onward until it carries
him to the feet of the Lord of the World, to the feet of his Father in Heaven, to the feet
of the three-fold Logos.

Initiation leads to the cave within whose circumscribing walls the pairs of opposites
are known, and the secret of good and evil is revealed. It leads to the Cross and to
that utter sacrifice which must transpire before perfect liberation is attained, and the
initiate stands free of all earth's fetters, held by naught in the three worlds. It leads
through the Hall of Wisdom, and puts into a man's hands the key to all information, systemic and cosmic, in graduated sequence. It reveals the hidden mystery that lies at
the heart of the solar system. It leads from one state of consciousness to another. As
each state is entered the horizon enlarges, the vista extends, and the comprehension
includes more and more, until the expansion reaches a point where the self embraces
all selves, including all that is "moving and unmoving," as phrased by an ancient

Scripture.

Initiation involves ceremony. It is this aspect that has been emphasised in the minds
of men, perhaps a little to the exclusion of the true significance. Primarily it involves
the capacity to see, hear, and comprehend, and to synthesise and correlate knowledge.

It does not necessarily involve the development of the psychic faculties, but it does
entail the inner comprehension that sees the value underlying the form, and recognises
the purpose of pervading circumstances. It is the capacity that senses the lesson to be
learnt from any given occurrence and event, and that by means of these
comprehensions and recognitions effects an hourly, weekly, [Page 15] yearly growth
and expansion. This process of gradual expansion—the result of the definite effort
and strenuous right thinking and living of the aspirant himself and not of some occult
teacher performing an occult rite—leads to what one might term a crisis.

At this crisis, which necessitates the aid of a Master, a definite act of initiation is
performed, which (acting on a particular centre) produces a result on some one body.

It keys the atoms to a certain pitch, and enables a new rate of rhythm to be attained.

This ceremony of initiation marks a point of attainment. It does not bring about
attainment, as is so often the misconception. It simply marks the recognition by the
watching Teachers of the race of a definite point in evolution reached by the pupil,
and gives two things:—

1. An expansion of consciousness that admits the personality into the wisdom attained
by the Ego, and in the higher initiations into the consciousness of the Monad.

2. A brief period of enlightenment wherein the initiate sees that portion of the Path
that lies ahead to be trodden, and wherein he shares consciously in the great plan of
evolution.

After initiation, the work to be done consists largely in making that expansion of
consciousness part of the equipment for the practical use of the personality, and in
mastering that portion of the path that has yet to be traversed.

The place and effect of Initiation.

The ceremony of initiation takes place on the three higher sub-planes of the mental
plane, and on the three higher planes, according to the initiation. The five-pointed
star, at the initiations on the mental plane, flashes out above [Page 16] the head of the
initiate. This concerns the first initiations which are undergone in the causal vehicle.

It has been said that the first two initiations take place upon the astral plane, but this is
incorrect, and the statement has given rise to a misunderstanding. They are felt
profoundly in connection with the astral and physical bodies and the lower mental,
and affect their control. The chief effect being felt in those bodies the initiate may
interpret them as having taken place on the planes concerned, as the vividness of the effect and the stimulation of the first two initiations work out largely in the astral
body. But it must ever be remembered that the major initiations are taken in the
causal body or—dissociated from that body—on the buddhic plane or atmic plane. At
the final two initiations which set a man free from the three worlds, and enable him to
function in the body of vitality of the Logos and wield that force, the initiate becomes
the five-pointed star and it descends upon him, merges in him, and he is seen at its
very centre. This descent is brought about by the action of the Initiator, wielding the

Rod of Power, and puts a man in touch with the centre in the Body of the Planetary

Logos of which he is a part, and this consciously. The two initiations called the sixth
and seventh take place on the buddhic and atmic planes; the five-pointed star "blazes
forth from within Itself," as the esoteric phrase has it, and becomes the seven-pointed
star; it descends upon the man and he enters within the flame.

Again, the four initiations, prior to that of the adept, mark respectively the attainment
of certain proportions of atomic matter in the bodies—for instance, at the first
initiation one-fourth atomic matter, at the second one-half atomic matter, at the third
three-quarters atomic matter, and so on to the completion. Since buddhi is the
unifying principle (or the welder of all), at the fifth initiation the [Page 17] adept lets
the lower vehicles go, and stands in his buddhic sheath. He creates thence his body of
manifestation.

Each initiation gives more control on the rays, if one may so express it, although this
does not adequately convey the idea. Words so often mislead. At the fifth initiation,
when the adept stands Master in the three worlds, He controls more or less (according
to His line of development) the five rays that are specially manifesting at the time He
takes the initiation. At the sixth initiation, if He takes the higher degree, He gains
power on another ray, and at the seventh initiation He wields power on all the rays.

The sixth initiation marks the point of attainment of the Christ, and brings the
synthetic ray of the system under His control. We need to remember that initiation
gives the initiate power on the rays, and not power over the rays, for this marks a very
definite difference. Every initiate has, of course, for his primary or spiritual ray one
of the three major rays, and the ray of his Monad is the one on which he at length
gains power. The love ray, or the synthetic ray of the system, is the final one
achieved.

Those who pass away from the earth after the fifth initiation, or those who do not
become Masters in physical incarnation, take their subsequent initiations elsewhere in
the system. All are in the Logoic Consciousness. One great fact to be borne in mind
is, that the initiations of the planet or of the solar system are but the preparatory
initiations of admission into the greater Lodge on Sirius. We have the symbolism
held for us fairly well in Masonry, and in combining the Masonic method with what
we are told of the steps on the Path of Holiness we get an approximate picture. Let us
enlarge somewhat:—

The first four initiations of the solar system correspond to the four "initiations of the Threshold," prior to [Page 18] the first cosmic initiation. The fifth initiation
corresponds to the first cosmic initiation, that of "entered apprentice" in Masonry; and makes a Master an "entered apprentice" of the Lodge on Sirius. The sixth initiation is
analogous to the second degree in Masonry, whilst the seventh initiation makes the Adept a Master Mason of the Brotherhood on Sirius.

A Master, therefore, is one who has taken the seventh planetary initiation, the fifth
solar initiation, and the first Sirian or cosmic initiation.

At-one-ment, the result of initiation.

A point that we need to grasp is that each successive initiation brings about a more
complete unification of the personality and the Ego, and on higher levels still, with the

Monad. The whole evolution of the human spirit is a progressive at-one-ment. In the
at-one-ment between the Ego and the personality lies hid the mystery of the Christian
doctrine of the Atonement. One unification takes place at the moment of
individualisation, when man becomes a conscious rational entity, in contradistinction
to the animals. As evolution proceeds successive at-one-ments occur.

At-one-ment on all levels—emotional, intuitional, spiritual and Divine—consists in
conscious, continuous functioning. In all cases it is preceded by a burning, through
the medium of the inner fire, and by the destruction, through sacrifice, of all that
separates. The approach to unity is through destruction of the lower, and of all that
forms a barrier. Take, in illustration, the web that separates the etheric body and the
emotional. When that web has been burned away by the inner fire the communication
between the bodies of the personality becomes continuous and complete, and the three
lower vehicles function as one. You [Page 19] have a somewhat analogous situation
on the higher levels, though the parallel cannot be pushed to detail. The intuition
corresponds to the emotional, and the four higher levels of the mental plane to the
etheric. In the destruction of the causal body at the time of the fourth initiation (called
symbolically "the Crucifixion") you have a process analogous to the burning of the
web that leads to the unification of the bodies of the personality. The disintegration
that is a part of the arhat initiation leads to unity between the Ego and the Monad,
expressing itself in the Triad. It is the perfect at-one-ment.

The whole process is therefore for the purpose of making man consciously one:—

First: With himself, and those in incarnation with him.

Second: With his higher Self, and thus with all selves.

Third: With his Spirit, or "Father in Heaven," and thus with all Monads.

Fourth: With the Logos, the Three in One and the One in Three.

Man becomes a conscious human being through the instrumentality of the Lords of
the Flame, through Their enduring sacrifice.

Man becomes a conscious Ego, with the consciousness of the higher Self, at the third
initiation, through the instrumentality of the Masters and of the Christ, and through

Their sacrifice in taking physical incarnation for the helping of the world.

Man unites with the Monad at the fifth initiation, through the instrumentality of the

Lord of the World, the Solitary Watcher, the Great Sacrifice.

Man becomes one with the Logos through the instrumentality of One about Whom
naught may be said.

[Page 20]

CHAPTER III - THE WORK OF THE HIERARCHY

CHAPTER III

THE WORK OF THE HIERARCHY

Though the subject of the occult Hierarchy of the planet is of such a profoundly
momentous interest to the average man, yet its real significance will never be
understood until men realise three things in connection with it. First, that the entire

Hierarchy of spiritual beings represents a synthesis of forces or of energies, which
forces or energies are consciously manipulated for the furtherance of planetary
evolution. This will become more apparent as we proceed. Secondly, that these
forces, demonstrating in our planetary scheme through those great Personalities Who
compose the Hierarchy, link it and all that it contains with the greater Hierarchy
which we call Solar. Our Hierarchy is a miniature replica of the greater synthesis of
those self-conscious Entities who manipulate, control, and demonstrate through the
sun and the seven sacred planets, as well as the other planets, greater and smaller, of
which our solar system is composed. Thirdly, that this Hierarchy of forces has four
pre-eminent lines of work:—

To develop self-consciousness in all beings.

The Hierarchy seeks to provide fit conditions for the development of self-
consciousness in all beings. This it produces primarily in man through its initial work
of blending the higher three aspects of spirit with the lower four; through the example
it sets of service, sacrifice, and renunciation, and through the constant streams of light

[page 21] (occultly understood) which emanate from it. The Hierarchy might be
considered as the aggregate on our planet of the forces of the fifth kingdom in nature.

This kingdom is entered through the full development and control of the fifth
principle of mind, and its transmutation into wisdom, which is literally the
intelligence applied to all states through the full conscious utilisation of the faculty of
discriminative love.

To develop consciousness in the three lower kingdoms.

As is well known, the five kingdoms of nature on the evolutionary arc might be
defined as follows:—the mineral kingdom, the vegetable kingdom, the animal
kingdom, the human kingdom, and the spiritual kingdom. All these kingdoms
embody some type of consciousness, and it is the work of the Hierarchy to develop
these types to perfection through the adjustment of karma, through the agency of
force, and through the providing of right conditions. Some idea of the work may be
gained if we briefly summarize the different aspects of consciousness to be developed
in the various kingdoms.

In the mineral kingdom the work of the Hierarchy is directed toward the development
of the discriminative and selective activity. One characteristic of all matter is activity
of some kind, and the moment that activity is directed towards the building of forms, even of the most elemental kind, the faculty of discrimination will demonstrate. This
is recognised by scientists everywhere, and in this recognition, they are approximating
the findings of the Divine Wisdom.

In the vegetable kingdoms, to this faculty of discrimination is added that of response
to sensation, and the rudimentary condition of the second aspect of divinity is to be
seen, just as in the mineral kingdom a similar rudimentary [Page 22] reflection of the
third aspect of activity is making itself felt.

In the animal kingdom this rudimentary activity and feeling are increased, and
symptoms (if it might be so inadequately expressed) are to be found of the first aspect,
or embryonic will and purpose; we may call it hereditary instinct, but it works out in
fact as purpose in nature.

It has been wisely stated by H. P. Blavatsky that man is the macrocosm for the three
lower kingdoms, for in him these three lines of development are synthesised and come
to their full fruition. He is verily and indeed intelligence, actively and wonderfully
manifested; He is incipient love and wisdom, even though as yet they may be but the
goal of his endeavour; and he has that embryonic, dynamic, initiating will which will
come to a fuller development after he has entered into the fifth kingdom.

In the fifth kingdom, the consciousness to be developed is that of the group, and this
shows itself in the full flowering of the love-wisdom faculty. Man but repeats on a
higher turn of the spiral, the work of the three lower kingdoms, for in the human
kingdom he shows forth the third aspect of active intelligence. In the fifth kingdom,
which is entered at the first initiation, and which covers all the period of time wherein
a man takes the first five initiations, and that wherein he works as a Master, as part of
the Hierarchy, the love-wisdom, or second aspect, comes to its consummation. At the
sixth and seventh initiations the first, or will, aspect shines forth, and from being a

Master of Compassion and a Lord of Love the adept becomes something more. He
enters into a still higher consciousness than that of the group, and becomes God-
conscious. The great will or purpose of the Logos becomes his.

The fostering of the various attributes of divinity, the tending of the seed of self-
consciousness in all beings, is the [Page 23] work of those Entities who have
achieved, Who have entered into the fifth kingdom and Who have there made Their
great decision, and that inconceivable renunciation which leads Them to stay within
the planetary scheme, and thus co-operate with the plans of the Planetary Logos on
the physical plane.

To transmit the will of the Planetary Logos

They act as the transmitter to men and devas or angels, of the will of the Planetary

Logos, and through Him of the Solar Logos. Each planetary scheme, ours amongst
the others, is a centre in the body Logoic, and is expressing some form of energy or
force. Each centre expresses its particular type of force, demonstrated in a triple
manner, producing thus universally the three aspects in manifestation. One of the
great realisations which come to those who enter into the fifth kingdom is that of the
particular type of force which our own Planetary Logos embodies. The wise student
will ponder on this statement, for it holds the clue to much that may be seen in the world today. The secret of synthesis has been lost, and only when men again get back
the knowledge which was theirs in earlier cycles (having been mercifully withdrawn
in Atlantean days) of the type of energy which our scheme should be demonstrating,
will the world problems adjust themselves, and the world rhythm be stabilised. This
cannot be as yet, for this knowledge is of a dangerous kind, and at present the race as
a whole is not group conscious, and therefore cannot be trusted to work, think, plan,
and act for the group. Man is as yet too selfish, but there is no cause for
discouragement in this fact; group consciousness is already somewhat more than a
vision, whilst brotherhood, and the recognition of its obligations, is beginning to
permeate [Page 24] the consciousness of men everywhere. This is the work of the

Hierarchy of Light,—to demonstrate to men the true meaning of brotherhood, and to
foster in them response to that ideal which is latent in one and all.

To set an example to humanity.

The fourth thing that men need to know and to realise as a basic fact is that this

Hierarchy is composed of those Who have triumphed over matter, and Who have
achieved the goal by the very self-same steps that individuals tread today. These
spiritual personalities, these adepts and Masters, have wrestled and fought for victory
and mastery upon the physical plane, and struggled with the miasmas, the fogs, the
dangers, the troubles, the sorrows and pains of everyday living. They have trodden
every step of the path of suffering, have undergone every experience, have
surmounted every difficulty, and have won out. These Elder Brothers of the race have
one and all undergone the crucifixion of the personal self, and know that utter
renunciation of all which is the lot of every aspirant at this time. There is no phase of
agony, no rending sacrifice, no Via Dolorosa that They have not in Their time
trodden, and herein lies Their right to serve, and the strength of the method of Their
appeal. Knowing the quintessence of pain, knowing the depth of sin and of suffering,

Their methods can be exquisitely measured to the individual need; yet at the same
time Their realisation of the liberation to be achieved through pain, penalty, and
suffering, and Their apprehension of the freedom that comes through the sacrifice of
the form by the medium of the purificatory fires, suffices to give Them a firm hand,
an ability to persist even when the form may seem to have undergone a sufficiency of
suffering, and a love that triumphs over all [Page 25] setbacks, for it is founded on
patience and experience. These Elder Brothers of humanity are characterised by a
love which endures, and which acts ever for the good of the group; by a knowledge
which has been gained through millennia of lives, in which They have worked Their
way from the bottom of life and of evolution well nigh to the top; by an experience
which is based on time itself and a multiplicity of personality reactions and
interactions; by a courage which is the result of that experience, and which, having
itself been produced by ages of endeavour, failure, and renewed endeavour, and
having in the long run led to triumph, can now be placed at the service of the race; by
a purpose which is enlightened and intelligent, and which is co-operative, adjusting
itself to the group and hierarchical plan and thus fitting in with the purpose of the

Planetary Logos; and finally They are distinguished by a knowledge of the power of
sound. This final fact is the basis of that aphorism which states that all true occultists
are distinguished by the characteristics of knowledge, dynamic will, courage, and
silence. "To know, to will, to dare, and to be silent." Knowing the plan so well, and having clear, illuminated vision, They can bend Their will unflinchingly and
unswervingly to the great work of creation by the power of sound. This leads to Their silence where the average man would speak, and Their speaking where the average
man is silent.

When men have grasped the four facts here enumerated, and they are established as
acknowledged truths in the consciousness of the race, then may we look for a return
of that cycle of peace and rest and righteousness which is foretold in all the Scriptures
of the world. The Sun of Righteousness will then arise with healing in His wings, and
the peace which passeth understanding will reign in the hearts of men.

[Page 26]

In dealing with this matter of the work of the occult Hierarchy, in a book for the
general public, much must be left unsaid. The average man is interested and his
curiosity is aroused by reference to these Personalities, but men are not yet ready for
more than the most general information. For those who, from curiosity, pass on to
desire and seek to know the truth as it is, more will be forthcoming, when they
themselves have done the necessary work and study. Investigation is desired, and the
attitude of mind which it is hoped this book will arouse might be summed up in the
following words:—These statements sound interesting and perchance they are true.

The religions of all nations, the Christian included, give indications that seem to
substantiate these ideas. Let us therefore accept these ideas as a working hypothesis
as to the consummation of the evolutionary process in man and his work upon the
attainment of perfection. Let us therefore seek for the truth as a fact in our own
consciousness. Every religious faith holds out the promise that those who seek with
earnestness shall find that which they are seeking; let us, therefore, seek. If by our
search we find that all these statements are but visionary dreams, and profit not at all,
leading us only into darkness, time will nevertheless not have been lost, for we shall
have ascertained where not to look. If by our search, on the other hand, corroboration
comes little by little, and the light shines ever more clearly, let us persist until that day
dawns when the light which shineth in darkness will have illuminated the heart and
brain, and the seeker will awaken to the realisation that the whole trend of evolution
has been to bring him this expansion of consciousness and this illumination, and that
the attainment of the initiatory process, and the entrance into the fifth kingdom is no
wild chimera or phantasm, but an established fact in the consciousness. This each
man must ascertain for himself. Those [Page 27] who know may state a fact to be
thus and so, but the dictum of another person and the enunciation of a theory do not
aid beyond giving to the seeker confirmatory indication. Each soul has to ascertain
for himself, and must find out within himself, remembering ever that the kingdom of

God is within, and that only those facts which are realised within the individual
consciousness as truths are of any real value. In the meantime, that which many
know, and have ascertained within themselves to be truths of an incontrovertible
nature for them, may here be stated; to the intelligent reader will then arise the
opportunity and the responsibility of ascertaining for himself their falsity or truth.

[Page 28]

CHAPTER IV - THE FOUNDING OF THE HIERARCHY

CHAPTER IV

THE FOUNDING OF THE HIERARCHY

Its appearance on the planet.

It is not sought, in this book, to deal with the steps which led to the founding of the

Hierarchy on the planet, nor to consider the conditions preceding the advent of those
great Beings. This can be studied in other occult books in the occident, and in the
sacred Scriptures of the East. Suffice it for our purpose to say that in the middle of
the Lemurian epoch, approximately eighteen million years ago, occurred a great event
which signified, among other things, the following developments:—The Planetary

Logos of our earth scheme, one of the Seven Spirits before the throne, took physical
incarnation, and, under the form of Sanat Kumara, the Ancient of Days, and the Lord
of the World, came down to this dense physical planet and has remained with us ever
since. Owing to the extreme purity of His nature, and the fact that He is (from the
human standpoint) relatively sinless, and hence incapable of response to aught on the
dense physical plane, He was unable to take a dense physical body such as ours, and
has to function in His etheric body. He is the greatest of all the Avatars, or Coming

Ones, for He is a direct reflection of that great Entity who lives, and breathes, and
functions through all the evolutions on this planet, holding all within His aura or
magnetic sphere of influence. In Him we live and move and have our being, and none
of us can pass beyond the radius of His aura. He is the Great Sacrifice, Who left the
glory of the high places and for the sake of [Page 29] the evolving sons of men took
upon Himself a physical form and was made in the likeness of man. He is the Silent

Watcher, as far as our immediate humanity is concerned, although literally the

Planetary Logos Himself, on the higher plane of consciousness whereon He functions,
is the true Silent Watcher where the planetary scheme is concerned. Perhaps it might
be stated thus:—That the Lord of the World, the One Initiator, holds the same place in
connection with the Planetary Logos as the physical manifestation of a Master holds
to that Master's Monad on the monadic plane. In both cases the intermediate state of
consciousness has been superseded, that of the Ego or higher self, and that which we
see and know is the direct self-created manifestation of pure spirit itself. Hence the
sacrifice. It must here be borne in mind that in the case of Sanat Kumara there is a
tremendous difference in degree, for His point in evolution is as far in advance of that
of an adept as that adept's is in advance of animal man. This will be somewhat
elaborated in the next section of our subject.

With the Ancient of Days came a group of other highly evolved Entities, who
represent His own individual karmic group and those Beings who are the outcome of
the triple nature of the Planetary Logos. If one might so express it They embody the
forces emanating from the head, heart, and throat centres, and They came in with

Sanat Kumara to form focal points of planetary force for the helping of the great plan
for the self-conscious unfoldment of all life. Their places have gradually been filled
by the sons of men as they qualify, though this includes very few, until lately, from
our immediate earth humanity. Those who are now the inner group around the Lord
of the World have been primarily recruited from the ranks of those who were initiates
on the moon chain (the cycle of evolution [Page 30] preceding ours) or who have
come in on certain streams of solar energy, astrologically determined, from other
planetary schemes, yet those who have triumphed in our own humanity are rapidly
increasing in number, and hold all the minor offices beneath the central esoteric group
of Six, who, with the Lord of the World, form the heart of hierarchial effort.

The immediate effect.

The result of Their advent, millions of years ago, was stupendous, and its effects are
still being felt. Those effects might be enumerated as follows:—The Planetary Logos
on His own plane was enabled to take a more direct method in producing the results

He desired for working out His plan. As is well known, the planetary scheme, with its
dense globe and inner subtler globes, is to the Planetary Logos what the physical body
and its subtler bodies are to man. Hence in illustration it might be said that the
coming into incarnation of Sanat Kumara was analogous to the firm grip of self-
conscious control that the Ego of a human being takes upon his vehicles when the
necessary stage in evolution has been achieved. It has been said that in the head of
every man are seven centres of force, which are linked to the other centres in the
body, and through which the force of the Ego is spread and circulated, thus working
out the plan. Sanat Kumara, with the six other Kumaras, holds a similar position.

These central seven are as the seven head centres to the body corporate. They are the
directing agents and the transmitters of the energy, force, purpose, and will of the

Planetary Logos on His own plane. This planetary head centre works directly through
the heart and throat centres, and thereby controls all the remaining centres. This is by
way of illustration, and an attempt to show the relation [Page 31] of the Hierarchy to
its planetary source, and also the close analogy between the method of functioning of
a Planetary Logos and of man, the microcosm.

The third kingdom of nature, the animal kingdom, had reached a relatively high state
of evolution, and animal man was in possession of the earth; he was a being with a
powerful physical body, a co-ordinated astral body, or body of sensation and feeling,
and a rudimentary germ of mind which might some day form a nucleus of a mental
body. Left to himself for long aeons animal man would have eventually progressed
out of the animal kingdom into the human, and would have become a self-conscious,
functioning, rational entity, but how slow the process would have been may be
evidenced by the study of the bushmen of South Africa, the Veddhas of Ceylon, and
the hairy Ainus.

The decision of the Planetary Logos to take a physical vehicle produced an
extraordinary stimulation in the evolutionary process, and by His incarnation, and the
methods of force distribution He employed, He brought about in a brief cycle of time
what would otherwise have been inconceivably slow. The germ of mind in animal
man was stimulated. The fourfold lower man,

a. The physical body in its dual capacity, etheric and dense,
b. Vitality, life force, or prana,
c. The astral or emotional body,
d. The incipient germ of mind,

was co-ordinated and stimulated, and became a fit receptacle for the coming in of the
self-conscious entities, those spiritual triads (the reflection of spiritual will, intuition,
or wisdom, and higher mind) who had for long ages been waiting for just such a
fitting. The fourth, or human kingdom, came [Page 32] thus into being, and the self-
conscious, or rational unit, man, began his career.

Another result of the advent of the Hierarchy was a similar, though less recognised development in all the kingdoms of nature. In the mineral kingdom, for instance,
certain of the minerals or elements received an added stimulation, and became
radioactive, and a mysterious chemical change took place in the vegetable kingdom.

This facilitated the bridging process between the vegetable and animal kingdoms, just
as the radio-activity of minerals is the method of bridging the gulf between the
mineral and vegetable kingdoms. In due course of time scientists will recognise that
every kingdom in nature is linked and entered when the units of that kingdom become
radioactive. But it is not necessary for us to digress along these lines. A hint suffices
for those who have eyes to see, and the intuition to comprehend the meaning
conveyed by terms which are handicapped by having a purely material connotation.

In Lemurian days, after the great descent of the spiritual Existences to the earth, the
work They planned to do was systematised. Offices were apportioned, and the
processes of evolution in all the departments of nature were brought under the
conscious wise guidance of this initial Brotherhood. This Hierarchy of Brothers of

Light still exists, and the work goes steadily on. They are all in physical existence,
either in dense physical bodies, such as many of the Masters employ, or in etheric
bodies, such as the more exalted helpers and the Lord of the World occupy. It is of
value for men to remember that They are in physical existence, and to bear in mind
that They exist upon this planet with us, controlling its destinies, guiding its affairs,
and leading all its evolutions on to an ultimate perfection.

[Page 33]

The central home of this Hierarchy is at Shamballa, a centre in the Gobi desert, called
in the ancient books the "White Island." It exists in etheric matter, and when the race of men on earth have developed etheric vision its location will be recognised and its
reality admitted. The development of this vision is rapidly coming to pass, as may be
seen from the newspapers and the current literature of the day, but the location of

Shamballa will be one of the latest etheric sacred spots to be revealed as it exists in
the matter of the second ether. Several of the Masters in physical bodies dwell in the

Himalaya mountains, in a secluded spot called Shigatse, far from the ways of men,
but the greater number are scattered all over the world, dwelling in different places in
the various nations, unrecognised and unknown, yet forming each in His own place a
focal point for the energy of the Lord of the World, and proving to His environment a
distributor of the love and wisdom of the Deity.

The opening of the Door of Initiation.

It is not possible to touch upon the history of the Hierarchy during the long ages of its
work, beyond mentioning certain outstanding events of the past, and pointing out
certain eventualities. For ages after its immediate founding, the work was slow and
discouraging. Thousands of years came and went, and races of men appeared and
disappeared from the earth before it was possible to delegate even the work done by
initiates of the first degree to the evolving sons of men. But in the middle of the
fourth root-race, the Atlantean, an event occurred which necessitated a change, or
innovation in the Hierarchical method. Certain of its members were called away to
higher work elsewhere in the solar system, and this brought in, through [Page 34]

necessity, a number of highly evolved units of the human family. In order to enable
others to take Their place, the lesser members of the Hierarchy were all moved up a
step, leaving vacancies among the minor posts. Therefore three things were decided upon in the Council Chamber of the Lord of the World.

1. To close the door through which animal men passed into the human kingdom,
permitting for a time no more Monads on the higher plane to appropriate bodies. This
restricted the number of the fourth, or human kingdom, to its then limitation.

2. To open another door, and permit members of the human family who were willing
to undergo the necessary discipline and to make the required stupendous effort, to
enter the fifth or spiritual kingdom. In this way the ranks of the Hierarchy could be
filled by the members of earth's humanity who qualified. This door is called the

Portal of Initiation, and still remains open upon the same terms as laid down by the

Lord of the World in Atlantean days. These terms will be stated in the last chapter of
this book. The door between the human and animal kingdoms will again be opened
during the next great cycle, or "round" as it is called in some books, but as this is several million years away from us at this time, we are not concerned with it.

3. It was also decided to make the line of demarcation between the two forces of
matter and spirit clearly defined; the inherent duality of all manifestation was
emphasised, with the aim in view of teaching men who want to liberate themselves
from the limitations of the fourth, or human kingdom, and thus pass on into the fifth,
or spiritual. The problem of good or evil, light or darkness, right or wrong, was
enunciated solely for the benefit of humanity, and to enable men to cast off the fetters
which imprisoned [Page 35] spirit, and thus achieve spiritual freedom. This problem
exists not in the kingdoms below man, nor for those who transcend the human. Man
has to learn through experience and pain the fact of the duality of all existence.

Having thus learnt, he chooses that which concerns the fully conscious spirit aspect of
divinity, and learns to centre himself in that aspect. Having thus achieved liberation
he finds indeed that all is one, that spirit and matter are a unity, naught existing save
that which is to be found within the consciousness of the Planetary Logos, and—in
wider circles—within the consciousness of the Solar Logos.

The Hierarchy thus took advantage of the discriminative faculty of mind, which is the
distinctive quality of humanity, to enable him, through the balancing of the pairs of
opposites, to reach his goal, and to find his way back to the source from whence he
came.

This decision led to that great struggle which distinguished the Atlantean civilization,
and which culminated in the destruction called the flood, referred to in all the

Scriptures of the world. The forces of light, and the forces of darkness, were arrayed
against each other, and this for the helping of humanity. The struggle still persists,
and the World War through which we have just passed was a recrudescence of it. On
every side in that World War two groups were to be found, those who fought for an
ideal as they saw it, for the highest that they knew, and those who fought for material
and selfish advantage. In the struggle of these influential idealists or materialists
many were swept in who fought blindly and ignorantly, being thus overwhelmed with
racial karma and disaster.

These three decisions of the Hierarchy are having, and will have a profound effect
upon humanity, but the result desired is being achieved, and a rapid hastening of the

[Page 36] evolutionary process, and a profoundly important effect upon the mind aspect in man, can already be seen.

It might here be well to point out that, working as members of that Hierarchy are a
great number of beings called angels by the Christian, and devas by the oriental.

Many of them have passed through the human stage long ages ago, and work now in
the ranks of the great evolution parallel to the human, and which is called the deva
evolution. This evolution comprises among other factors, the builders of the objective
planet and the forces which produce, through those builders, every form familiar and
unfamiliar. The devas who co-operate with the Hierarchical effort, concern
themselves, therefore, with the form aspect, whilst the other members of the

Hierarchy are occupied with the development of consciousness within the form.

[Page 37]

CHAPTER V - THE THREE DEPARTMENTS OF THE HIERARCHY

CHAPTER V

THE THREE DEPARTMENTS OF THE HIERARCHY

We have already dealt with the subject of the founding of the Hierarchy upon earth,
and we saw how it came to be, touching likewise upon certain crises which have
occurred, and which still affect events in the present time. In dealing with the work
and aims of the personnel of the Hierarchy, it will not be possible to state what those
aims have been, nor to consider in detail who the active personalities have been
during the past millennia of years since the Hierarchy came into existence.

Many great Beings from planetary and solar sources, and once or twice from cosmic
sources, have at times lent Their aid and dwelt briefly upon our planet. By the energy
which flowed through Them, and by Their profound wisdom and experience, They
stimulated earth's evolutions and brought the purposes of the Planetary Logos so
much the nearer to completion. Then They passed on, and Their places were taken by
those among the members of the Hierarchy Who were willing to undergo a specific
training and expansion of consciousness. In turn these adepts and Masters had Their
places filled by initiates, and thus constantly has there been opportunity for disciples
and highly evolved men and women to pass into the ranks of the Hierarchy, and thus
constantly has there been a circulation of new life and blood, and the coming in of
those who belong to a particular period or age.

Some of the great names during the later periods are known to history, such as Shri

Sankaracharya, Vyasa, [Page 38] Mahommet, Jesus of Nazareth, and Krishna, down
to those lesser initiates, Paul of Tarsus, Luther, and certain of the outstanding lights in

European history. Always have these men and women been agents for the carrying
out of race purpose, for the bringing about of group conditions, and for the furthering
of the evolution of humanity. Sometimes they have appeared as beneficent forces,
bringing peace and contentment with them. More often have they come as agents of
destruction, breaking up the old forms of religion and of government in order that the
life within the rapidly crystallising form might be set free and build for itself a newer
and a better vehicle.

Much that is stated here is already well known, and has already been given out in the different occult books. Yet in the wise and careful enunciation of collected facts, and
their correlation with that which may be new to some students, comes an eventual
synthetic grasp of the great plan, and a wise uniform realisation as to the work of that
great group of liberated souls who, in utter self-abnegation, stand silently behind the
world panorama. Through the power of their will, the strength of their meditations,
the wisdom of their plans, and the scientific knowledge of energy which is theirs, they
direct those force currents, and control those form-building agencies which produce
all that is seen and unseen, movable and immovable in the sphere of creation within
the three worlds. This, coupled to their vast experience, is what fits them to be the
agents for the distribution of the energy of the Planetary Logos.

As has already been stated, at the head of affairs, controlling each unit and directing
all evolution, stands the KING, the Lord of the World, Sanat Kumara, the Youth of

Endless Summers, and the Fountainhead of the Will, (showing forth as Love) of the

Planetary Logos. Co-operating with Him as His advisers are three Personalities [Page

39] called the Pratyeka Buddhas, or the Buddhas of Activity. These four are the
embodiment of active intelligent loving will. They are the full flowering of the
intelligence, having achieved in an earlier solar system that which man is now striving
to perfect. In earlier cycles in this system They began to demonstrate intelligent love,
and from the standpoint of the average human being They are perfect love and perfect
intelligence, though from the standpoint of that Existence Who embraces even our
planetary scheme in His body of manifestation, that love aspect is as yet but in
process of developing, and the will is only embryonic. Another solar system will see
the will aspect come to fruition, as love will mature in this.

Standing around the Lord of the World, but withdrawn and esoteric, are three more

Kumaras, Who make the seven of planetary manifestation. Their work is to us
necessarily obscure. The three exoteric Buddhas, or Kumaras, are the sumtotal of
activity or planetary energy, and the three esoteric Kumaras embody types of energy
which as yet are not in full demonstration upon our planet. Each of these six Kumaras
is a reflection of, and the distributing agent for, the energy and force of one of the six
other Planetary Logoi, the remaining six spirits before the Throne. Sanat Kumara
alone, in this scheme, is self-sustaining and self-sufficient, being the physical
incarnation of one of the Planetary Logoi, which one it is not permissible to state, as
this fact is one of the secrets of initiation. Through each of Them passes the life force
of one of the six rays, and in considering Them one might sum up Their work and
position as follows:—

1. They each embody one of the six types of energy, with the Lord of the World as the
synthesiser and the embodier of the perfect seventh type, our planetary type.

[Page 40]

2. They are each distinguished by one of the six colours, with the Lord of the World
showing forth the full planetary colour, these six being subsidiary.

3. Their work is therefore concerned, not only with force distribution, but with the
passing into our scheme from other planetary schemes, of Egos seeking earth
experience.

4. Each of Them is in direct communication with one or another of the sacred planets.

5. According to astrological conditions, and according to the turning of the planetary
wheel of life, so one or another of these Kumaras will be active. The three Buddhas
of Activity change from time to time, and become in turn exoteric or esoteric as the
case may be. Only the King persists steadily and watchfully in active physical
incarnation.

Besides these main presiding Personalities in the Council Chamber at Shamballa,
there is a group of four Beings Who are the representatives upon the planet of the four

Maharajas, or the four Lords of Karma in the solar system, who are specifically
concerned with the evolution at the present time of the human kingdom. These four
are connected with:—

1. The distribution of karma, or human destiny, as it affects individuals, and through
the individuals, the groups.

2. The care and tabulation of the akashic records. They are concerned with the Halls
of Records, or with the "keeping of the book," as it is called in the Christian Bible; They are known in the Christian world as the recording angels.

[Page 41]

3. The participation in solar councils. They alone have the right during the world
cycle to pass beyond the periphery of the planetary scheme, and participate in the
councils of the Solar Logos. Thus They are literally planetary mediators, representing
our Planetary Logos and all that concerns Him in the greater scheme of which He is
but a part.

Co-operating with these karmic Lords are the large groups of initiates and devas who
occupy themselves with the right adjustment of:—

a. World karma,
b. Racial karma,
c. National karma,
d. Group karma,
e. Individual karma,

and who are responsible to the Planetary Logos for the correct manipulation of those
forces and building agencies which bring in the right Egos on the different rays at the
correct times and seasons.

With all these groups we have little concern, for they are contacted only by initiates of
the third initiation, and by those of even more exalted rank.

The remaining personnel of the Hierarchy is divided into three main and four
subsidiary groups, each of these groups, as will be seen by reference to the appended
chart, being presided over by one of Those Whom we call the three Great Lords.

The work of the Manu.

The Manu presides over group one. He is called Vaivasvata Manu, and is the Manu of the fifth root-race. He [Page 42] is the ideal man or thinker, and sets the type for
our Aryan race, having presided over its destinies since its inception nearly one
hundred thousand years ago. Other Manus have come and gone and His place will be,
in the relatively near future, taken by someone else. He will then pass on to other
work of a more exalted kind. The Manu, or the prototype of the fourth root-race,
works in close co-operation with Him, and has His centre of influence in China. He is
the second Manu that the fourth root-race has had, having taken the place of the
earlier Manu at the time of the final stages of Atlantean destruction. He has remained
to foster the development of the race type, and to bring about its final disappearance.

The periods of office of all the Manus overlap, but there remains no representative of
the third root-race upon the globe at this time. Vaivasvata Manu has His dwelling
place in the Himalaya mountains, and has gathered around Him at Shigatse some of
those immediately connected with Aryan affairs in India, Europe and America, and
those who will later be concerned with the coming sixth root-race. The plans are
prepared for ages ahead, centres of energy are formed thousands of years before they
will be required, and in the wise fore-knowledge of these Divine Men nothing is left
to sudden eventuation, but all moves in ordered cycles and under rule and law, though
within karmic limitations.

The work of the Manu is largely concerned with government, with planetary politics,
and with the founding, direction, and dissolution of racial types and forms. To Him is
committed the will and purpose of the Planetary Logos. He knows what is the
immediate objective for this cycle of evolution over which He has to preside, and His
work concerns itself with making that will an accomplished fact. He works in closer
co-operation with the building devas than does His Brother, the Christ, for to Him is

[Page 43] given the work of setting the race type, of segregating the groups out of
which races will develop, of manipulating the forces which move the earth's crust, of
raising and lowering continents, of directing the minds of statesmen everywhere so
that racial government will proceed as desired, and conditions be brought about which
will produce those needed for the fostering of any particular type. Such a work can
now be seen demonstrating in North America and Australia.

The energy which flows through Him emanates from the head centre of the Planetary

Logos, passing to Him through the brain of Sanat Kumara, Who focalises all the
planetary energy within Himself. He works by the means of a dynamic meditation,
conducted within the head centre, and produces His results through His perfect
realisation of that which has to be accomplished, through a power to visualise that
which must be done to bring about accomplishment, and through a capacity to
transmit creative and destructive energy to those who are His assistants. And all this
is brought about through the power of the enunciated sound.

The work of the World Teacher, the Christ.

Group two has the World Teacher for its presiding Head. He is that Great Being

Whom the Christian calls the Christ; He is known also in the Orient as the

Bodhisattva, and as the Lord Maitreya, and is the One looked for by the devout

Mohammedan, under the name of the Iman Madhi. He it is Who has presided over
the destinies of life since about 600 B.C. and He it is Who has come out among men
before, and Who is again looked for. He is the great Lord of Love and of

Compassion, just as his predecessor, the Buddha, was the Lord of Wisdom. [Page 44]

Through Him flows the energy of the second aspect, reaching Him direct from the
heart centre of the Planetary Logos via the heart of Sanat Kumara. He works by
means of a meditation centred within the heart. He is the World Teacher, the Master
of the Masters, and the Instructor of the Angels, and to Him is committed the
guidance of the spiritual destinies of men, and the development of the realisation
within each human being that he is a child of God and a son of the Most High.

Just as the Manu is occupied with the providing of the type and forms through which
consciousness can evolve and gather experience, thus making existence in its deepest
sense possible, so the World Teacher directs that indwelling consciousness in its life
or spirit aspect, seeking to energise it within the form so that, in due course of time,
that form can be discarded and the liberated spirit return whence it came. Ever since

He left the earth, as related with approximate accuracy in the Bible story (though with
much error in detail) has He stayed with the sons of men; never has He really gone,
but only in appearance, and in a physical body He can be found by those who know
the way, dwelling in the Himalayas, and working in close co-operation with His two
great Brothers, the Manu and the Mahachohan. Daily He pours out His blessing on
the world, and daily He stands under the great pine in His garden at the sunset hour
with hands uplifted in blessing over all those who truly and earnestly seek to aspire.

To Him all seekers are known, and, though they may remain unaware of Him, the
light which He pours forth stimulates their desire, fosters the spark of struggling life
and spurs on the aspirant until the momentous day dawns when they stand face to face
with the One Who by being "lifted up" (occultly understood) is drawing all men unto

Himself as the Initiator of the sacred mysteries.

[Page 45]

The work of the Lord of Civilisation, the Mahochohan.

Group three has as its Head the Mahachohan. His rule over the group persists for a
longer period than that of His two Brothers, and He may hold office for the term of
several root-races. He is the sumtotal of the intelligence aspect. The present

Mahachohan is not the original one Who held the office at the founding of the

Hierarchy in Lemurian days—it was then held by one of the Kumaras, or Lords of the

Flame, Who came into incarnation with Sanat Kumara—but He took hold of His
position during the second sub-race of the Atlantean root-race. He had achieved
adeptship on the moon-chain, and it was through His instrumentality that a large
number of the present more advanced human beings came into incarnation in the
middle of the Atlantean root-race. Karmic affiliation with Him was one of the
predisposing causes, thus making this eventuality possible.

His work concerns itself with the fostering and strengthening of that relation between
spirit and matter, life and form, the self and the not-self, which results in what we call
civilisation. He manipulates the forces of nature, and is largely the emanating source
of electrical energy as we know it. Being the reflection of the third, or creative
aspect, energy from the Planetary Logos flows to Him from the throat centre, and He
it is Who in many ways makes the work of His Brothers possible. Their plans and
desires are submitted to Him, and through Him pass the instructions to a large number
of the deva agents.

Thus you have Will, Love, and Intelligence represented in these three great Lords; you have the self, the not-self, and the relation between synthesised in the unity of
manifestation; you have racial government, religion and civilisation forming a
coherent whole, and you have physical manifestation, the love or desire aspect, and
the mind [Page 46] of the Planetary Logos working out into objectivity. The closest
co-operation and unity exists between these three Personalities, and every move and
plan and event exists in Their united foreknowledge. They are in daily touch with the

Lord of the World at Shamballa, and the entire guidance of affairs rests in Their
hands, and in those of the Manu of the fourth root-race. The World Teacher holds
office in connection with both the fourth and fifth root-races.

Each of these departmental heads directs a number of subsidiary offices, and the
department of the Mahachohan is divided into five divisions, so as to take in the four
lesser aspects of Hierarchical rule.

Under the Manu work the regents of the different world divisions, such as, for
instance, the Master Jupiter, the oldest of the Masters now working in physical bodies
for humanity, Who is the regent for India, and the Master Rakoczi, Who is the regent
for Europe and America. It must be remembered here that though the Master R., for
instance, belongs to the seventh ray, and thus comes under the department of energy
of the Mahachohan, yet in Hierarchical work He may and does hold office
temporarily under the Manu. These regents hold in Their hands the reins of
government for continents and nations, thus guiding, even if unknown, their destinies;

They impress and inspire statesmen and rulers; They pour forth mental energy on
governing groups, thus bringing about the desired results wherever co-operation and
receptive intuition can be found amongst the thinkers.

The World Teacher presides over the destiny of the great religions through the
medium of a group of Masters and initiates Who direct the activities of these different
schools of thought. In illustration:—The Master Jesus, the inspirer and director of the

Christian Churches everywhere, [Page 47] though an adept on the sixth ray under the
department of the Mahachohan, works at present under the Christ for the welfare of

Christianity; other Masters hold similar posts in relation to the great oriental faiths,
and the various occidental schools of thought.

In the department of the Mahachohan a large number of Masters, in fivefold division,
work in connection with the deva evolution, and with the intelligence aspect in man.

Their divisions follow those of the four minor rays of attribute:—

1. The ray of harmony or beauty.

2. The ray of concrete science or knowledge.

3. The ray of devotion or abstract idealism.

4. The ray of ceremonial law or magic,
just as the three departmental heads represent the three major rays of:—

I. Will or power.

II. Love or wisdom.

III. Active intelligence, or adaptability.

The four rays or attributes of mind, with the third ray of intelligence, as synthesised by the Mahachohan, make up the sumtotal of the fifth principle of mind or manas.

[Page 48]

CHART:— Solar and Planetary Hierarchies

CHART:— Solar and Planetary Hierarchies

[Page 49]

Key to Diagram of Solar and Planetary Hierarchies

[Page 50]

CHAPTER VI - THE LODGE OF MASTERS

CHAPTER VI

THE LODGE OF MASTERS

The divisions.

We have considered somewhat the highest offices in the ranks of the Hierarchy of our
planet. Now we will deal with what we might call the two divisions into which the
remaining members are divided. They form literally two Lodges within the greater
body:—

a. The — Lodge, comprised of initiates above the fifth initiation, and a group of devas
or angels.

b. The Blue Lodge, comprised of all initiates of the third, fourth, and fifth initiations.

Below these come a large group of initiates of the first and second initiations, and
then the disciples of every grade. The disciples are considered as affiliated with the

Lodge, but not as literally members of it. Finally come those who are on probation,
and who hope through strenuous effort to achieve affiliation.

From another point of view we can consider the Lodge members as existing in seven
groups, each group representing one type of the sevenfold planetary energy emanating
from the Planetary Logos. The triple division has first been given, as ever in
evolution you have the major three (manifesting through the three departments) and
then the seven, these seven showing again as a triple differentiation and a septenary.

Students must bear in mind that all that is herein imparted concerns the work of the

Hierarchy in connection with the fourth or human kingdom, [Page 51] and refers
especially to those Masters Who work in connection with humanity. Were the deva
evolution being dealt with, the entire tabulation and division would have to differ
from this.

Again, there are certain aspects of hierarchical work affecting, for instance, the animal
kingdom; this work calls into activity beings and workers and adepts totally distinct
from the servers of the fourth or human kingdom. Therefore students should carefully
remember that all these details are relative, and that the work and personnel of the

Hierarchy are infinitely greater and more important than may appear upon a
superficial reading of these pages. Certainly we are dealing with what might be considered Its primary work, for in the service of the human kingdom we are
concerned with the manifestation of the three aspects of divinity, but the other
departments are interdependent and the work progresses as a synthetic whole.

The workers, or adepts, concerned with the evolution of the human family, comprise
sixty-three, if the three great Lords are counted in making the nine times seven
necessary for the work. Of these forty-nine work exoterically, if it might be so
expressed, and fourteen esoterically, being more concerned with the subjective
manifestation. Not many of Their names are known to the public, nor would it be
wise in many cases to reveal Who They are, where They dwell, and what is Their
particular sphere of activity. A very small minority, through group karma and a
willingness thus to sacrifice Themselves, have come before the public eye during the
past one hundred years, and therefore concerning these, certain information may be
given out. Quite a number of people in the world today are aware of Their existence
independently of any particular school of thought, and the realisation that Those

Whom they thus know personally are workers in a great and [Page 52] unified scheme
of endeavour may encourage these real knowers to testify to their knowledge, and
thus establish past all controversy the reality of Their work. Certain schools of
occultism and of theosophical endeavour have claimed to be the sole repository of

Their teaching, and the sole outlet for Their efforts, thereby limiting that which they
do, and formulating premises which time and circumstance will fail to substantiate.

They work most assuredly through such groups of thinkers, and throw much of Their
force into the work of such organisations, yet, nevertheless, They have Their disciples
and Their followers everywhere, and work through many bodies and many aspects of
teaching. Throughout the world, disciples of these Masters have come into
incarnation at this time with the sole intent of participating in the activities and
occupations and truth dissemination of the various churches, sciences, and
philosophies, and thus producing within the organisation itself an expansion, a
widening, and a disintegration where necessary, which might otherwise be
impossible. It might be wise for occult students everywhere to recognise these facts,
and to cultivate the ability to recognise the hierarchical vibration as it demonstrates
through the medium of disciples in the most unlikely places and groups.

One point should here be stated in connection with the work of the Masters through

Their disciples, and it is this. All the various schools of thought which are fostered by
the energy of the Lodge are, in every case, founded by a disciple, or several disciples,
and upon these disciples, and not upon the Master, lies responsibility for results and
the consequent karma. The method of procedure is somewhat as follows:—The

Master reveals to a disciple the objective in view for an immediate little cycle, and
suggests to him that such and such a development would be desirable. It is the work
of the disciple to ascertain the best [Page 53] method for bringing about the desired
results, and to formulate the plans whereby a certain percentage of success will be
possible. Then he launches his scheme, founds his society or organisation, and
disseminates the necessary teaching. Upon him rests the responsibility for choosing
the right co-workers, for handing on the work to those best fitted, and for clothing the
teaching in a presentable garb. All that the Master does is to look on with interest and
sympathy at the endeavour, as long as it holds its initial high ideal and proceeds with
pure altruism upon its way. The Master is not to blame should the disciple show lack
of discrimination in the choice of co-workers, or evidence an inability to represent the
truth. If he does well, and the work proceeds as desired, the Master will continue to pour His blessing upon the attempt. If he fails, or his successors turn from the
original impulse, thus disseminating error of any kind, in His love and in His
sympathy the Master will withdraw that blessing, withhold His energy, and thus cease
from stimulating that which had better die. Forms may come and go, and the interest
of the Master and His blessing pour through this or that channel; the work may
proceed through one medium or another, but always the life force persists, shattering
the form where it is inadequate, or utilising it when it suffices for the immediate need.

Certain Masters and Their Work.

Under the first great group of which the Manu is the Head, can be found two Masters,
the Master Jupiter, and the Master Morya. Both of them have taken more than the
fifth initiation, and the Master Jupiter, Who is also the Regent of India, is looked up to
by all the Lodge of Masters as the oldest among Them. He dwells in the Nilgherry

Hills in Southern India, and is not one of the Masters Who [Page 54] usually takes
pupils, for He numbers amongst His disciples initiates of high degree and quite a
number of Masters. In His hands are the reins of government for India, including a
large part of the Northern frontier, and to Him is committed the arduous task of
eventually guiding India out of her present chaos and unrest, and of welding her
diverse peoples into an ultimate synthesis. The Master Morya, Who is one of the best
known of the Eastern adepts, and Who numbers amongst His pupils a large number of

Europeans and Americans, is a Rajput Prince, and for many decades held an
authoritative position in Indian affairs.

He works in close co-operation with the Manu, and will Himself eventually hold
office as the Manu of the sixth root-race. He dwells, as does His Brother, the Master

K. H., at Shigatse in the Himalayas, and is a well-known figure to the inhabitants of
that far-away village. He is a man of tall and commanding presence, dark hair and
beard and dark eyes, and might be considered stern were it not for the expression that
lies in His eyes. He and His Brother, the Master K. H., work almost as a unit, and
have done so for many centuries and will, on into the future, for the Master K. H. is in
line for the office of World Teacher when the present holder of that office vacates it
for higher work, and the sixth root-race comes into being. The houses in which They
both dwell are close together, and much of Their time is spent in the closest
association. As the Master M. is upon the first Ray, that of Will or Power, His work
largely concerns itself with the carrying out of the plans of the present Manu. He acts
as the Inspirer of the statesmen of the world, He manipulates forces, through the

Mahachohan, that will bring about the conditions desired for the furthering of racial
evolution. On the physical plane those great national executives [Page 55] who have
far vision and the international ideal are influenced by Him, and with Him co-operate
certain of the great devas of the mental plane, and three great groups of angels work
with Him on mental levels, in connection with the lesser devas who vitalise
thoughtforms, and thus keep alive the thoughtforms of the Guides of the race for the
benefit of the whole of humanity.

The Master M. has a large body of pupils under His instruction, and works in
connection with many organisations of an esoteric and occult kind, as well as through
the politicians and statemen of the world.

The Master Koot Humi, Who is also very well known in the occident, and has many pupils everywhere, is of Kashmiri origin, though the family originally came from

India. He is also an initiate of high degree, and is upon the second, or the Love-

Wisdom Ray. He is a man of noble presence, and tall, though of rather slighter build
than the Master M. He is of fair complexion, with golden-brown hair and beard, and
eyes of a wonderful deep blue, through which seem to pour the love and the wisdom
of the ages. He has had a wide experience and education, having been originally
educated at one of the British universities, and speaks English fluently. His reading is
wide and extensive, and all the current books and literature in various languages find
their way to His study in the Himalayas. He concerns Himself largely with the
vitalising of certain of the great philosophies, and interests Himself in a number of
philanthropic agencies. To Him is given the work very largely of stimulating the love
manifestation which is latent in the hearts of all men, and of awakening in the
consciousness of the race the perception of the great fundamental fact of brotherhood.

At this particular time the Master M., the Master K. H. and the Master Jesus are
interesting Themselves [Page 56] closely with the work of unifying, as far as may be,
eastern and western thought, so that the great religions of the East, with the later
development of the Christian faith in all its many branches, may mutually benefit each
other. Thus eventually it is hoped one great universal Church may come into being.

The Master Jesus, Who is the focal point of the energy that flows through the various

Christian churches, is at present living in a Syrian body, and dwells in a certain part of
the Holy Land. He travels much and passes considerable time in various parts of

Europe. He works specially with masses more than with individuals, though He has
gathered around Him quite a numerous body of pupils. He is upon the sixth Ray of

Devotion, or Abstract Idealism, and His pupils are frequently distinguished by that
fanaticism and devotion which manifested in earlier Christian times amongst the
martyrs. He Himself is rather a martial figure, a disciplinarian, and a man of iron rule
and will. He is tall and spare with rather a long thin face, black hair, pale complexion
and piercing blue eyes. His work at this time is exceedingly responsible, for to Him is
given the problem of steering the thought of the occident out of its present state of
unrest into the peaceful waters of certitude and knowledge, and of preparing the way
in Europe and America for the eventual coming of the World Teacher. He is well
known in the Bible history, coming before us first as Joshua the Son of Nun,
appearing again in the time of Ezra as Jeshua, taking the third initiation, as related in
the book of Zechariah, as Joshua, and in the Gospel story He is known for two great
sacrifices, that in which He handed over His body for the use of the Christ, and for the
great renunciation which is the characteristic of the fourth initiation. As Appollonius
of Tyana, He took the [Page 57] fifth initiation and became a Master of the Wisdom.

From that time on He has stayed and worked with the Christian Church, fostering the
germ of true spiritual life which is to be found amongst members of all sects and
divisions, and neutralizing as far as possible the mistakes and errors of the churchmen
and the theologians. He is distinctively the Great Leader, the General, and the wise

Executive, and in Church matters He co-operates closely with the Christ, thus saving

Him much and acting as His intermediary wherever possible. No one so wisely
knows as He the problems of the West, no one is so closely in touch with the people
who stand for all that is best in Christian teachings, and no one is so well aware of the
need of the present moment. Certain great prelates of the Anglican and Catholic

Churches are wise agents of His.

The Master Djwhal Khul, or the Master D. K. as He is frequently called, is another
adept on the second Ray of Love-Wisdom. He is the latest of the adepts taking
initiation, having taken the fifth initiation in 1875, and is therefore occupying the
same body in which He took the initiation, most of the other Masters having taken the
fifth initiation whilst occupying earlier vehicles. His body is not a young one, and He
is a Tibetan. He is very devoted to the Master K. H. and occupies a little house not
far distant from the larger one of the Master, and from His willingness to serve and to
do anything that has to be done, He has been called "the Messenger of the Masters."

He is profoundly learned, and knows more about the rays and planetary Hierarchies of
the solar system than anyone else in the ranks of the Masters. He works with those
who heal, and co-operates unknown and unseen with the seekers after truth in the
world's great laboratories, with all who definitely aim at the healing and solacing of
the world, and with the great philanthropic world movements [Page 58] such as the

Red Cross. He occupies Himself with various pupils of different Masters who can
profit by His instruction, and within the last ten years has relieved both the Master M.

and the Master K. H. of a good deal of Their teaching work, taking over from Them
for certain stated times some of Their pupils and disciples. He works largely, too,
with certain groups of the devas of the ethers, who are the healing devas, and who
thus collaborate with Him in the work of healing some of the physical ills of
humanity. He it was Who dictated a large part of that momentous book The Secret

Doctrine, and Who showed to H. P. Blavatsky many of the pictures, and gave her
much of the data that is to be found in that book.

The Master Who concerns Himself especially with the future development of racial
affairs in Europe, and with the mental outgrowth in America and Australia, is the

Master Rakoczi. He is a Hungarian, and has a home in the Carpathian mountains, and
was at one time a well-known figure at the Hungarian Court. Reference to Him can
be found in old historical books, and He was particularly before the public eye when
he was the Comte de St. Germain, and earlier still when he was both Roger Bacon and
later, Francis Bacon. It is interesting to note that as the Master R. takes hold, on the
inner planes, of affairs in Europe, His name as Francis Bacon is coming before the
public eye in the Bacon-Shakespeare controversy. He is rather a small, spare man,
with pointed black beard, and smooth black hair, and does not take as many pupils as
do the Masters previously mentioned. He is at present handling the majority of the
third ray pupils in the occident in conjunction with the Master Hilarion. The Master

R. is upon the seventh Ray, that of Ceremonial Magic or Order, and He works largely
through esoteric ritual and ceremonial, being vitally [Page 59] interested in the
effects, hitherto unrecognised, of the ceremonial of the Freemasons, of the various
fraternities and of the Churches everywhere. He is called in the Lodge, usually, "the

Count," and in America and Europe acts practically as the general manager for the
carrying out of the plans of the executive council of the Lodge. Certain of the

Masters form around the three great Lords an inner group, and meet in council with
great frequency.

On the fifth Ray of Concrete Knowledge or Science, we find the Master Hilarion,
who, in an earlier incarnation was Paul of Tarsus. He is occupying a Cretan body, but
spends a large part of His time in Egypt. He it was Who gave out to the world that
occult treatise "Light on the Path," and His work is particularly interesting to the general public at this crisis, for He works with those who are developing the intuition,
and controls and transmutes the great movements that tend to strip the veil from the unseen. His is the energy which, through His disciples, is stimulating the Psychical

Research groups everywhere, and He it was Who initiated, through various pupils of

His, the Spiritualistic movement. He has under observation all those who are
psychics of the higher order, and assists in developing their powers for the good of the
group, and in connection with certain of the devas of the astral plane He works to
open up to the seekers after truth that subjective world which lies behind the grossly
material.

Little can be given out anent the two English Masters. Neither of them takes pupils in
the same sense that the Master K. H. or the Master M. take pupils. One of Them, who
resides in Great Britain, has in hand the definite guidance of the Anglo-Saxon race,
and He works upon the plans for its future development and evolution. He is behind
the Labour movement throughout the world, [Page 60] transmuting and directing, and
the present rising tide of democracy has His directing hand upon it. Out of the
democratic unrest, out of the present turmoil and chaos, will arise the future world
condition which will have for its keynote co-operation and not competition,
distribution, and not centralisation.

One other Master may here be briefly mentioned, the Master Serapis, frequently
called the Egyptian. He is the Master upon the fourth ray, and the great art
movements of the world, the evolution of music, and that of painting and drama,
receive from Him an energising impulse. At present He is giving most of His time
and attention to the work of the deva, or angel evolution, until their agency helps to
make possible the great revelation in the world of music and painting which lies
immediately ahead. More about Him cannot be given out, nor can His dwelling place
be revealed.

The Master P. works under the Master R. in North America. He it is Who has had
much to do esoterically with the various mental sciences, such as Christian Science,
and New Thought, both of which are efforts put forth by the Lodge in an endeavour to
teach men the reality of that which is not seen, and the power of the mind to create.

This Master occupies an Irish body, is on the fourth ray, and the place of His
residence may not be revealed. Much of the work of the Master Serapis was taken
over by Him when the latter turned His attention to the deva evolution.

The present work.

Certain facts concerning these Masters, and Their work in the present and in the
future, may be in place here. First, the work of training Their pupils and disciples to
fit them to be of use in two great events, one, the [Page 61] coming of the World

Teacher towards the middle or close of this present century, and the other, the training
of them to be of use in the founding of the new sixth sub-race and in the
reconstruction of the present world conditions. This being the fifth sub-race of the
fifth root-race, the pressure of the work on the five rays of mind which are controlled
by the Mahachohan, is very great. The Masters are carrying an over heavy burden,
and much of Their work of teaching disciples has been delegated to initiates and
advanced disciples, and certain of the Masters on the first and second rays have
temporarily taken over pupils in the Mahachohan's department.

Secondly, the preparation of the world on a large scale for the coming of the World Teacher, and the taking of the necessary steps before They Themselves come out
among men, as many of Them surely will towards the close of this century. A special
group is forming amongst Them now Who are definitely preparing Themselves for
this work. The Master M., the Master K. H. and the Master Jesus will be specially
concerned with the movement towards the last quarter of this century. Other Masters
will participate also, but these three are the ones with Whose names and offices
people should familiarise themselves, wherever possible. Two other Masters,
specially concerned with the seventh or ceremonial ray, Whose particular work it is to
supervise the development of certain activities within the next fifteen years, work
under the Master R. Very definitely may the assurance be given here, that prior to the
coming of the Christ, adjustments will be made so that at the head of all great
organisations will be found either a Master, or an initiate who has taken the third
initiation. At the head of certain of the great occult groups, of the Freemasons of the
world, and of the various great divisions of the Church, and resident in many of the
great nations [Page 62] will be found initiates or Masters. This work of the Masters is
proceeding now, and all Their efforts are being bent towards bringing it to a
successful consummation. Everywhere They are gathering in those who in any way
show a tendency to respond to high vibration, seeking to force their vibration and to
fit them so that they may be of use at the time of the coming of the Christ. Great is
the day of opportunity, for when that time comes, through the stupendous strength of
the vibration then brought to bear upon the sons of men, it will be possible for those
who now do the necessary work to take a great step forward, and to pass through the
portal of initiation.

[Page 63]

CHAPTER VII - THE PROBATIONARY PATH

CHAPTER VII

THE PROBATIONARY PATH

Preparation for Initiation.

The Probationary Path precedes the Path of Initiation or Holiness, and marks that
period in the life of a man when he definitely sets himself on the side of the forces of
evolution, and works at the building of his own character. He takes himself in hand,
cultivates the qualities that are lacking in his disposition, and seeks with diligence to
bring his personality under control. He is building the causal body with deliberate
intent, filling any gaps that may exist, and seeking to make it a fit receptacle for the

Christ principle. The analogy between the prenatal period in the history of the human
being and that of the development of the indwelling spirit is curiously interesting. We
might look at it in this way:—

1. The moment of conception, corresponding to that of individualisation.

2. Nine months' gestation, corresponding to the wheel of life.

3. The first initiation, corresponding to the birth hour.

The Probationary Path corresponds to the latter period of gestation, to the building in the heart of the babe in Christ. At the first initiation this babe starts on the pilgrimage
of the Path. The first initiation stands simply for commencement. A certain structure
of right living, thinking, and conduct has been built up. That form we call character.

It has now to be vivified and indwelt. Thackeray has well described this process of
building, in the words so often quoted:—

[Page 64]

"Sow a thought and reap an action; sow an action and reap a habit; sow a habit and
reap character; sow character and reap destiny."

The immortal destiny of each and all of us is to attain the consciousness of the higher
self, and subsequently that of the Divine Spirit. When the form is ready, when

Solomon's temple has been built in the quarry of the personal life, then the Christ-life
enters, and the glory of the Lord overshadows His temple. The form becomes vibrant.

Therein lies the difference between theory and making that theory part of oneself.

One can have a perfect image or picture, but it lacks life. The life can be modelled on
the divine as far as may be; it may be an excellent copy but lacks the indwelling

Christ principle. The germ has been there, but it has lain dormant. Now it is fostered
and brought to the birth and the first initiation is attained.

Whilst the man is on the Probationary Path he is taught principally to know himself,
to ascertain his weaknesses and to correct them. He is taught to work as an invisible
helper at first and for several lives is generally kept at this kind of work. Later, as he
makes progress, he may be moved to more selected work. He is taught the rudiments
of the Divine Wisdom and is entered into the final grades in the Hall of Learning. He
is known to a Master, and is in the care (for definite teaching) of one of the disciples
of that Master, or, if of rare promise, of an initiate.

Classes are held by initiates of the first and second degrees, for accepted disciples and
those on probation, between the hours of ten and five every night in all parts of the
world, so that the continuity of the teaching is complete. They gather in the Hall of

Learning and the method is much the same as in the big Universities,—classes at
certain hours, experimental work, examinations, and a [Page 65] gradual moving up
and onward as the tests are passed. A number of the Egos on the Probationary Path
are in the department that is analogous to the High School; others have matriculated
and are in the University itself. Graduation results when initiation is taken and the
initiate passes into the Hall of Wisdom.

Advanced Egos and the spiritually inclined, who are not yet on the Probationary Path,
attend instructions from disciples, and on occasions large classes are conducted for
their benefit by initiates. Their work is more rudimentary, though occult from a
worldly standpoint, and they learn under supervision to be invisible helpers. The
invisible helpers are usually recruited from amongst the advanced Egos. The very
advanced, and those on the Probationary Path and nearing initiation, work more
frequently in what might be termed departmental work, forming a group of assistants
to the Members of the Hierarchy.

Methods of teaching.

Three departments of instruction watch over three parts of man's development.

First: Instruction is given tending to the disciplining of the life, the growth of
character, the development of the microcosm along cosmic lines. The man is taught
the meaning of himself; he comes to know himself as a complex, complete unit, a
replica in miniature of the outer world. In learning the laws of his own being, comes
comprehension of the Self, and a realisation of the basic laws of the system.

Secondly: Instruction is given as to the macrocosm, the amplification of his
intellectual grip of the working of the cosmos. Information as to the kingdoms of
nature, teaching as to the laws of those kingdoms, and instruction as to the working of
those laws in all kingdoms and [Page 66] on all planes is given him. He acquires a
deep fund of general knowledge, and when he reaches his own periphery he is met by
those who lead him on to encyclopaedic knowledge. When he has attained the goal,
he may not know every single thing that there is to be known in all the three worlds,
but the way to know, the sources of knowledge and the reservoirs of information are
in his hand. A Master can at any time find out anything on any possible subject
without the slightest difficultly.

Thirdly: Instruction is given in what might be termed synthesis. This information is
only possible as the intuitional vehicle co-ordinates. It is really the occult
apprehension of the law of gravitation or attraction, (the basic law of this, the second
solar system) with all its corollaries. The disciple learns the meaning of occult
cohesion, and of that internal unity which holds the system as a homogeneous unit.

The major part of this instruction is usually given after the third initiation, but a
beginning is made early in the training.

Masters and disciples.

Disciples and advanced Egos on the Probationary Path receive instructions at this
particular time for two special purposes:—

(a) To test out their fitness for special work lying in the future, the type of that work
being known only to the Guides of the race. They are tested for aptitude in
community living with a view to drafting the suitable ones into the colony of the sixth
sub-race. They are tested for various lines of work, many incomprehensible to us
now, but which will become ordinary methods of development as time progresses.

The Masters also test for those in whom the intuition has reached a point of
development that indicates a beginning of the co-ordination of the buddhic [Page 67]

vehicle, or—to be exact—has reached a point where molecules of the seventh sub-
plane of the buddhic plane can be discerned in the aura of the Ego. When this is so

They can go ahead with confidence in the work of instruction, knowing that certain
imparted facts will be understood.

(b) Instruction is being given at this time to a special group of people who have come
into incarnation at this critical period of the world's history. They have come in, all at
the same time, throughout the world, to do the work of linking up the two planes, the
physical and astral, via the etheric.

This sentence is for serious consideration, for it covers the work that a number of the newer generation have come to do. In this linking up of the two planes people are
required who are polarised in their mental bodies (or, if not polarised there, are
nevertheless well rounded out and balanced) and can therefore work safely and with
intelligence in this type of work. It necessitates primarily people in whose vehicles
can be found a certain proportion of atomic sub-plane matter, so that direct
communication can be effected between the higher and the lower via the atomic
cross-section of the causal body. This is not easy to explain clearly, but a
consideration of the diagram in "A Study in Consciousness," by Mrs. Besant,page 27,
may be helpful in explaining some matters that are apt to puzzle.

We must recognise two things in pondering the subject of the Masters and Their
disciples. First, that in the Hierarchy nothing is lost through failure to recognise the
law of economy. Every expenditure of force on the part of a Master or Teacher is
subjected to wise foresight and discrimination. Just as we do not put university
professors to teach the beginners, so the Masters Themselves work not individually
with men until they have attained a certain stage of evolution and are ready to profit
by Their instruction.

[Page 68]

Secondly, we must remember that each of us is recognised by the brilliance of his
light. This is an occult fact. The finer the grade of matter built into our bodies, the
more brilliantly will shine forth the indwelling light. Light is vibration, and through
the measurement of vibration is fixed the grading of the scholars. Hence nothing can
prevent a man's progress forward if he but attends to the purification of his vehicles.

The light within will shine forth with ever greater clarity, as the refining process goes
on, until—when atomic matter predominates—great will be the glory of that inner
man. We are all graded, therefore, if it may be so expressed, according to the
magnitude of the light, according to the rate of vibration, according to the purity of
the tone and the clarity of the colour. Who our Teacher is depends therefore upon our
grading. Similarity of vibration holds the secret. We are frequently told that when
the demand is forceful enough the Teacher will appear. When we build in the right
vibrations and attune ourselves to the right key, nothing can prevent our finding the

Master.

Groups of Egos are formed:—

1. According to their ray.

2. According to their sub-ray.

3. According to their rate of vibration.

They are also grouped for purposes of classification:

1. As Egos, according to the egoic ray.

2. As personalities, according to the sub-ray which
is governing the personality.

All are graded and charted. The Masters have Their Halls of Records, with a system
of tabulation incomprehensible to us owing to its magnitude and its necessary
intricacies, wherein these charts are kept. They are under [Page 69] the care of a

Chohan of a Ray, each ray having its own collection of charts. These charts, being in many sections (dealing with incarnate, discarnate, and perfected Egos), are again all
under the care of subordinate guardians. The Lipika Lords, with Their vast band of
helpers are the most frequent users of these charts. Many discarnate egos awaiting
incarnation or having just left the earth, sacrifice their time in heaven to assist in this
work. These Halls of Records are mostly on the lowest levels of the mental plane and
the highest of the astral, as they can be there most fully utilised and are most easily
accessible.

Initiates receive instruction directly from the Masters or from some of the great devas
or angels. These teachings are usually imparted at night in small classes, or
individually (should the occasion warrant it) in the Master's private study. The above
applies to initiates in incarnation or on the inner planes. If on causal levels, they
receive instruction at any time deemed advisable direct from the Master to the Ego on
causal levels.

Disciples are taught in groups in the Master's ashram, or classroom, at night, if in
incarnation. Apart from these regular gatherings, in order to receive direct teaching
from the Master, a disciple (for some specific reason) may be called to the Master's
study for a private interview. This occurs when a Master wishes to see a disciple for
commendation, warning, or to decide if initiation is desirable. The major part of a
disciple's tuition is left in the hands of some initiate or more advanced disciple, who
watches over his younger brother, and is responsible to the Master for his progress,
handing in regular reports. Karma is largely the arbiter of this relation.

Just at present, owing to the great need in the world, a slightly different policy is
being pursued. An intensified training is being given to some disciples by some

Masters [Page 70] Who have not hitherto taken pupils. The press of work on the

Masters Who do take disciples being so great, They have delegated some of Their
most promising pupils to some other Masters, drafting them into small groups for a
brief period. The experiment is being tried of intensifying the teaching, and of
subjecting disciples, not initiates, to the frequent strong vibration of a Master. It
involves risk, but, if the experiment proves successful, will tend to the greater
assisting of the race.

[Page 71]

CHAPTER VIII - DISCIPLESHIP

CHAPTER VIII

DISCIPLESHIP

A disciple described.

A disciple is one who above all else, is pledged to do three things:—

a. To serve humanity.

b. To co-operate with the plan of the Great Ones as he sees it and as best he may.

c. To develop the powers of the Ego, to expand his consciousness until he can
function on the three planes in the three worlds, and in the causal body, and to follow
the guidance of the higher self and not the dictates of his three-fold lower
manifestation.

A disciple is one who is beginning to comprehend group work, and to change his
centre of activity from himself (as the pivot around which everything revolves) to the
group centre.

A disciple is one who realises simultaneously the relative insignificance of each unit
of consciousness, and also its vast importance. His sense of proportion is adjusted,
and he sees things as they are; he sees people as they are; he sees himself as he
inherently is and seeks then to become that which he is.

A disciple realises the life or force side of nature, and to him the form makes no
appeal. He works with force and through forces; he recognises himself as a force
centre within a greater force centre, and his is the responsibility [Page 72] of directing
the energy which may pour through him into channels through which the group can be
benefited.

The disciple knows himself to be—to a greater or less degree—an outpost of the

Master's consciousness, viewing the Master in a two-fold sense:—

a. As his own egoic consciousness.

b. As the centre of his group; the force animating the units of the group and binding
them into a homogeneous whole.

A disciple is one who is transferring his consciousness out of the personal into the
impersonal, and during the transition stage much of difficulty and of suffering is
necessarily endured. These difficulties arise from various causes:—

a. The disciple's lower self, which rebels at being transmuted.

b. A man's immediate group, friends, or family, who rebel at his growing
impersonality. They do not like to be acknowledged as one with him on the life side,
and yet separate from him where desires and interests lie. Yet the law holds good,
and only in the essential life of the soul can true unity be cognized. In the discovery
as to what is form lies much of sorrow for the disciple, but the road leads to perfect
union eventually.

The disciple is one who realises his responsibility to all units who come under his
influence,—a responsibility of co-operating with the plan of evolution as it exists for
them, and thus to expand their consciousness and teach them the difference between
the real and the unreal, between life and form. This he does most easily by a
demonstration in his own life as to his goal, his object, and his centre of
consciousness.

[Page 73]

The Work to be done.

The disciple, therefore, has several things at which to aim:—

A sensitive response to the Master's vibration.

A practical purity of life; a purity not merely theoretical.

A freedom from care. Here bear in mind that care is based on the personal, and is the
result of lack of dispassion and a too ready response to the vibrations of the lower
worlds.

Accomplishment of duty. This point involves the dispassionate discharge of all
obligations and due attention to karmic debts. Special emphasis should be laid, for all
disciples, on the value of dispassion. Lack of discrimination is not so often a
hindrance to disciples these days, owing to the development of the mind, but lack of
dispassion frequently is. This means the attainment of that state of consciousness
where balance is seen, and neither pleasure nor pain dominates, for they are
superseded by joy and bliss. We may well ponder on this, for much striving after
dispassion is necessary.

He has also to study the Kama-manasic body (desire-mind body). This is of very real
interest, for it is, in many ways, the most important body in the solar system, where
the human being in the three worlds is concerned. In the next system the mental
vehicle of the self-conscious units will hold an analogous place, as the physical did in
the previous solar system.

He has also to work scientifically, if it may be so expressed, at the building of the
physical body. He must so strive that he will produce in each incarnation a body
which will serve better as a vehicle for force. Hence there is nothing impractical in
giving information anent initiation, as some may think. There is no moment of the

[Page 74] day that that goal may not be envisioned, and the work of preparation
carried on. One of the greatest instruments for practical development lying in the
hands of small and great, is the instrument of SPEECH. He who guards his words,
and who only speaks with altruistic purpose, in order to carry the energy of Love
through the medium of the tongue, is one who is mastering rapidly the initial steps to
be taken in preparation for initiation. Speech is the most occult manifestation in
existence; it is the means of creation and the vehicle for force. In the reservation of
words, esoterically understood, lies the conservation of force; in the utilisation of
words, justly chosen and spoken, lies the distribution of the love force of the solar
system,—that force which preserves, strengthens, and stimulates. Only he who
knows somewhat of these two aspects of speech can be trusted to stand before the

Initiator and to carry out from that Pesence certain sounds and secrets imparted to him
under the pledge of silence.

The disciple must learn to be silent in the face of that which is evil. He must learn to
be silent before the sufferings of the world, wasting no time in idle plaints and
sorrowful demonstration, but lifting up the burden of the world; working, and wasting
no energy in talk. Yet withal he should speak where encouragement is needed, using
the tongue for constructive ends; expressing the love force of the world, as it may
flow through him, where it will serve best to ease a load or lift a burden, remembering
that as the race progresses, the love element between the sexes and its expression will
be translated to a higher plane. Then, through the spoken word, and not through the
physical plane expression as now, will come the realisation of that true love which
unites those who are one in service and in aspiration. Then love between the units of
the human family will take the form of the utilisation of [Page 75] speech for the purpose of creating on all planes, and the energy which now, in the majority, finds
expression through the lower or generating centres will be translated to the throat
centre. This is as yet but a distant ideal, but even now some can vision that ideal, and
seek—through united service, loving co-operation, and oneness in aspiration, thought,
and endeavour,—to give shape and form to it, even though inadequately.

Group relationships.

The path of the disciple is a thorny one; briars beset his every step, and difficulties
meet him at every turn. Yet in the treading of the path, in the overcoming of the
difficulties, and in a single-hearted adherence to the good of the group, with a
proportionate attention to the individuals and their evolutionary development, comes
at length fruition, and the attainment of the goal. A SERVER of the race stands forth.

He is a server because he has no ends of his own to serve, and from his lower sheaths
goes out no vibration which can beguile him from his chosen path. He serves,
because he knows what is in man, and because for many lives he has worked with
individuals and with groups, gradually expanding the range of his endeavour until he
has gathered around him those units of consciousness whom he can energise, and use,
and through whom he can work out the plans of his superiors. Such is the goal, but
the intermediate stages are fraught with difficulty for all who stand on the verge of
self-discovery, and of becoming the Path itself.

Some practical advice might be of value here:—

Study with care the first three books of the Bhagavad Gita. The problem of Arjuna is
the problem of all disciples, and the solution is eternally the same.

[Page 76]

Stand ready and watch the heart. In the transferring of the fire from the solar plexus
to the heart centre comes much pain. It is not easy to love as do the Great Ones, with
a pure love which requires nothing back; with an impersonal love that rejoices where
there is response, but looks not for it, and loves steadily, quietly, and deeply through
all apparent divergences, knowing that when each has found his own way home, he
will find that home to be the place of at-one-ment.

Be prepared for loneliness. It is the law. As a man dissociates himself from all that
concerns his physical, astral and mental bodies, and centres himself in the Ego, it
produces a temporary separation. This must be endured and passed, leading to a
closer link at a later period with all associated with the disciple through the karma of
past lives, through group work, and through the activity of the disciple (carried on
almost unconsciously at first) in gathering together those through whom later he will
work.

Cultivate happiness, knowing that depression, an overmorbid investigation of motive,
and undue sensitiveness to the criticism of others leads to a condition wherein a
disciple is almost useless. Happiness is based on confidence in the God within, a just
appreciation of time, and a forgetfulness of self. Take all the glad things which may
come as trusts to be used to spread joy, and rebel not at happiness and pleasure in
service, thinking it an indication that all is not well. Suffering comes as the lower self rebels. Control that lower self, eliminate desire, and all is joy.

Have patience. Endurance is one of the characteristics of the Ego. The Ego persists,
knowing itself immortal. The personality becomes discouraged, knowing that time is
short.

[Page 77]

To the disciple naught occurs but what is in the plan, and where the motive and sole
aspiration of the heart are towards the carrying out of the Master's will and the serving
of the race, that which eventuates has in it the seeds of the next enterprise, and
embodies the environment of the next step forward. Herein lies much of clarification,
and herein may be found that on which the disciple may rest when the vision is
clouded, the vibration lower than perhaps it should be, and the judgment fogged by
the miasmas arising from circumstances on the physical plane. With many, much
arises in the astral body that is based on old vibration and has no foundation in fact,
and the battleground is so to control the astral situation that out of present anxieties
and worries may grow confidence and peace, and out of violent action and interaction
there may be elaborated tranquility.

It is possible to reach a point where naught that occurs can ruffle the inner calm;
where the peace that passeth understanding is known and experienced, because the
consciousness is centred in the Ego, who is peace itself, being the circle of the
buddhic life; where poise itself is known and felt, and equilibrium reigns because the
centre of the life is in the Ego, who is—in essence—balance; where calm rules
unruffled and unshaken, because the divine Knower holds the reins of government,
and permits no disturbance from the lower self; where bliss itself is reached that is
based, not on circumstances in the three worlds, but on that inner realisation of
existence apart from the not-self, an existence that persists when time and space and
all that is contained therein, are not; that is known when all the illusions of the lower
planes are experienced, passed through, transmuted and transcended; that endures
when the little world of human endeavour has dissipated and gone, being [Page 78]

seen as naught; and that is based on the knowledge that I AM THAT.

Such an attitude and experience is for all those who persist in their high endeavour,
who count all things but naught if they may but achieve the goal, and who steer a
steady course through circumstances, keeping the eyes fixed upon the vision ahead,
the ears attentive to the Voice of the God within, that sounds in the silence of the
heart; the feet firmly placed on the path that leads to the Portal of Initiation; the hands
held out in assistance to the world, and the whole life subordinated to the call of
service. Then all that comes is for the best—sickness, opportunity, success, and
disappointment, the gibes and machinations of enemies, the lack of comprehension on
the part of those we love—all is but to be used, and all exists but to be transmuted.

Continuity of vision, of aspiration, and of the inner touch, is seen to be of more
importance than them all. That continuity is the thing to be aimed at, in spite of, and
not because of circumstances.

As the aspirant progresses he not only balances the pairs of opposites, but is having
the secret of his brother's heart revealed to him. He becomes an acknowledged force
in the world and is recognised as one who can be depended upon to serve. Men turn
to him for assistance and help along his recognised line, and he begins to sound forth his note so as to be heard in deva and human ranks. This he does—at this stage—
through the pen in literature, through the spoken word in lecturing and teaching,
through music, painting and art. He reaches the hearts of men in some way or
another, and becomes a helper and server of his race. Two more characteristics of this
stage might here be mentioned:—

The aspirant has an appreciation of the occult value of money in service. He seeks
nothing for himself, save [Page 79] that which may equip him for the work to be
done, and he looks upon money and that which money can purchase as something
which is to be used for others and as a means to bring about the fruition of the

Master's plans as he senses those plans. The occult significance of money is little
appreciated, yet one of the greatest tests as to the position of a man upon the

Probationary Path is that which concerns his attitude to and his handling of that which
all men seek in order to gratify desire. Only he who desires naught for himself can be
a recipient of financial bounty, and a dispenser of the riches of the universe. In other
cases where riches increase they bring with them naught but sorrow and distress,
discontent, and misuse.

At this stage also the aspirant's life becomes an instrument of destruction in the occult
sense of the term. Wherever he goes the force which flows through him from the
higher planes and his own inner God produces at times peculiar results upon his
environment. It acts as a stimulator of both the good and the evil. The lunar Pitris, or
little lives which form the bodies of his brother and his own body, are likewise
stimulated, their activity is increased and their power greatly aggravated. This fact is
used by Those Who work on the inner side to bring about certain desired ends. This it
is also which often causes the temporary downfall of advanced souls. They cannot
stand the force pouring into them, or upon them, and through the temporary over-
stimulation of their centres and vehicles they go to pieces. This can be seen working
out in groups as well as in individuals. But, inversely, if the lunar Lords, or lives of
the lower self, have been earlier subjugated and brought under control, then the effect
of the force and energy contacted is to stimulate the response of the physical brain
consciousness and the head centres to egoic contact. [Page 80] Then the otherwise
destructive force becomes a factor for good and a helpful stimulation, and can be used
by Those Who know how, to lead men on to further illumination.

All these steps have to work out on all the three lower planes, and in the three bodies,
and this they do according to the particular ray and sub-ray. In this fashion is the
work of the disciple carried forward, and his testing and training carried out. Thus is
he brought—through right direction of energy and wise manipulation of force
currents—to the Portal of Initiation, and he graduates from the Hall of Learning into
the Hall of Wisdom, that Hall wherein he gradually becomes "aware" of forces and
powers latent in his own Ego and egoic group, wherein the force of the egoic group is
his for the using, for he can now be trusted to wield it only for the helping of
humanity, and wherein—after the fourth initiation—he becomes a sharer in, and can
be trusted with, some part of the energy of the Planetary Logos, and thus be enabled
to carry forward the plans of that Logos for evolution.

It would be well to remember that disciples on the first ray understand discipleship
largely in terms of energy, or force, or activity, whilst disciples on the second ray
understand it more in terms of consciousness or initiation. Hence the divergence of expressions in ordinary use, and the lack of comprehension among thinkers. It might
prove useful to express the idea of discipleship in terms of the different rays—
meaning by this, discipleship as it manifests on the physical plane in service:

1st Ray

Force Energy Action The Occultist.

2nd Ray

Consciousness Expansion

Initiation

The true Psychic.

3rd Ray

Adaptation

Development Evolution

The Magician.

4th Ray

Vibration

Response

Expression

The Artist.

5th Ray

Mentation

Knowledge

Science

The Scientist.

6th Ray

Devotion

Abstraction Idealism

The Devotee.

7th Ray

Incantation

Magic Ritual The Ritualist.

[Page 81]

Remember carefully that we are here dealing with disciples. Later on as they
progress, the various lines approximate and merge. All have been at one time
magicians, for all have passed upon the third ray. The problem now is concerned with
the mystic and the occultist, and their eventual synthesis. A careful study of the
foregoing will lead to the realisation that the difficulties between thinkers, and
between disciples of all groups, consist in their identifying themselves with some
form, and in their inability to understand the different points of view of others. As
time elapses, and they are brought into closer relationship with the two Masters with
whom they are concerned (their own inner God and their personal Master), the
inability to cooperate and to merge their interests in the good of the group will pass
away, and community of endeavour, similarity of object, and mutual co-operation will
take the place of what is now so much seen, divergence. We might well ponder on
this, for it holds the key to much that is puzzling and, to many, distressing.

[Page 82]

CHAPTER IX - THE PATH OF INITIATION

CHAPTER IX

THE PATH OF INITIATION

After a longer or shorter period of time the disciple stands at the Portal of Initiation.

We must remember that as one approaches this portal and draws nearer to the Master
it is, as says "Light on the Path," with the feet bathed in the blood of the heart. Each step up is ever through the sacrifice of all that the heart holds dear on one plane or
another, and always must this sacrifice be voluntary. He who treads the Probationary

Path and the Path of Holiness is he who has counted the cost, whose sense of values
has been readjusted, and who therefore judges not as judges the man of the world. He
is the man who is attempting to take the "kingdom by violence," and in the attempt is prepared for the consequent suffering. He is the man who counts all things but loss if
he may but win the goal, and who, in the struggle for the mastery of the lower self by
the higher, is willing to sacrifice even unto death.

The first two initiations.

At the first initiation, the control of the Ego over the physical body must have reached a high degree of attainment. "The sins of the flesh," as the Christian phraseology has it, must be dominated; gluttony, drink, and licentiousness must no longer hold sway.

The physical elemental will no longer find its demand obeyed; the control must be
complete and the lure departed. A general attitude of obedience to the Ego must have
been achieved, and the [Page 83] willingness to obey must be very strong. The
channel between the higher and the lower is widened, and the obedience of the flesh
practically automatic.

That all initiates measure not up to this standard may be ascribed to several things, but
the note they sound should be on the side of righteousness; the recognition of their
own shortcomings which they will evidence will be sincere and public, and their
struggle to conform to the highest standard will be known, even though perfection
may not be achieved. Initiates may, and do, fall, and thereby incur the working of the
law in punishment. They may, and do, by this fall injure the group, and thereby incur
the karma of readjustment, having to expiate the injury through later prolonged
service, wherein the group members themselves, even though unconsciously, apply
the law; their progress will be seriously hindered, much time being lost in which they
must work out the karma with the injured units. The very fact that a man is an
initiate, and therefore the medium for force of a greatly increased kind, makes his
lapses from the straight path to have more powerful effects than is the case with a less
advanced man; his retribution and punishment will be equally greater. Inevitably he
must pay the price before he is allowed to proceed further upon the Way. As for the
group he injures, what should their attitude be? A recognition of the gravity of the
error, a wise acceptance of the facts in the case, a refraining from unbrotherly
criticism, and a pouring out of love upon the sinning brother:—all this, coupled with
such action as will make clear to the onlooking general public that such sins and
infringements of the law are not condoned. To this must be added an attitude of mind
within the group concerned which will lead them (whilst taking firm action) to help
the mistaken brother to see his error, to work out the retributive karma, and then to
reinstate him [Page 84] in their regard and respect when due amends have been made.

All people do not develop exactly along the same or parallel lines, and therefore no
hard or fast rules can be laid down as to the exact procedure at each initiation, or as to
just what centres are to be vivified, or what vision is to he accorded. So much
depends upon the ray of the disciple, or his development in any particular direction

(people do not usually develop evenly), upon his individual karma, and also upon the
exigencies of any special period. This much can be suggested, however: At the first
initiation, that of the birth of the Christ, the heart centre is the one usually vivified,
with the aim in view of the more effective controlling of the astral vehicle, and the
rendering of greater service to humanity. After this initiation the initiate is taught
principally the facts of the astral plane; he has to stabilise his emotional vehicle and
learn to work on the astral plane with the same facility and ease as he does on the
physical plane; he is brought in contact with the astral devas; he learns to control the
astral elementals; he must function with facility on the lower sub-planes, and the
value and quality of his work on the physical plane becomes of increased worth. He
passes, at this initiation, out of the Hall of Learning into the Hall of Wisdom. At this
time, emphasis is consistently laid on his astral development, although his mental
equipment grows steadily.

Many lives may intervene between the first initiation and the second. A long period of many incarnations may elapse before the control of the astral body is perfected, and
the initiate is ready for the next step. The analogy is kept in an interesting way in the

New Testament in the life of the initiate Jesus. Many years elapsed between the Birth
and the Baptism, but the remaining three steps were taken in three years. Once the
second initiation is taken [Page 85] the progress will be rapid, the third and fourth
following probably in the same life, or the succeeding.

The second initiation forms the crisis in the control of the astral body. Just as, at the
first initiation, the control of the dense physical has been demonstrated, so here the
control of the astral is similarly demonstrated. The sacrifice and death of desire has
been the goal of endeavour. Desire itself has been dominated by the Ego, and only
that is longed for which is for the good of the whole, and in the line of the will of the

Ego, and of the Master. The astral elemental is controlled, the emotional body
becomes pure and limpid, and the lower nature is rapidly dying. At this time the Ego
grips afresh the two lower vehicles and bends them to his will. The aspiration and
longing to serve, love, and progress become so strong that rapid development is
usually to be seen. This accounts for the fact that this initiation and the third,
frequently (though not invariably) follow each other in one single life. At this period
of the world's history such stimulus has been given to evolution that aspiring souls—
sensing the dire and crying need of humanity—are sacrificing all in order to meet that
need.

Again, we must not make the mistake of thinking that all this follows in the same
invariable consecutive steps and stages. Much is done in simultaneous unison, for the
labour to control is slow and hard, but in the interim between the first three initiations
some definite point in the evolution of each of the three lower vehicles has to be
attained and held, before the further expansion of the channel can be safely permitted.

Many of us are working on all the three bodies now, as we tread the Probationary

Path.

At this initiation, should the ordinary course be followed, (which again is not at all
certain) the throat centre is vivified. This causes a capacity to turn to account in the

Master's service, and for the helping of man, the attainments [Page 86] of the lower
mind. It imparts the ability to give forth and utter that which is helpful, possibly in
the spoken word, but surely in service of some kind. A vision is accorded of the
world's need, and a further portion of the plan shown. The work, then, to be done
prior to the taking of the third initiation, is the complete submerging of the personal
point of view in the need of the whole. It entails the complete domination of the
concrete mind by the Ego.

The succeeding two initiations.

After the second initiation the teaching shifts up a plane. The initiate learns to control
his mental vehicle; he develops the capacity to manipulate thought matter, and learns
the laws of creative thought building. He functions freely on the four lower sub-
planes of the mental plane, and before the third initiation he must,—consciously or
unconsciously,— be complete master of the four lower sub-planes in the three planes
of the three worlds. His knowledge of the microcosm becomes profound, and he has
mastered theoretically and practically, in great measure, the laws of his own nature,
hence his ability experimentally to be master on the four lower sub-planes of the physical, astral, and mental planes. The last fact is of interest. The control of the
three higher sub-planes is not yet complete, and here is one of the explanations as to
the failures and mistakes of initiates. Their mastery of matter in the three higher sub-
planes is not yet perfect; these yet remain to be dominated.

At the third initiation, termed sometimes the Transfiguration, the entire personality is
flooded with light from above. It is only after this initiation that the Monad is
definitely guiding the Ego, pouring His divine life ever more into the prepared and
cleansed channel, just as in the third, or Moon Chain, the Ego individualised the
personality [Page 87] through direct contact, a method different to the
individualisation as shown in this fourth chain. The law of correspondences, if
applied here, might prove very revealing, and might demonstrate an interesting
analogy between the methods of individualising in the various chains, and the
expansions of consciousness that occur at the different initiations.

Again, a vision is accorded of what lies ahead; the initiate is in a position at all times
to recognise the other members of the Great White Lodge, and his psychic faculties
are stimulated by the vivification of the head centres. It is not necessary nor advisable
to develop the synthetic faculties, or clairaudience and clairvoyance, until after this
initiation. The aim of all development is the awakening of the spiritual intuition;
when this has been done, when the physical body is pure, the astral stable and steady,
and the mental body controlled, then the initiate can safely wield and wisely use the
psychic faculties for the helping of the race. Not only can he use these faculties, but
he is able now to create and vivify thoughtforms that are clear and well-defined,
pulsating with the spirit of service and not controlled by lower mind or desire. These
thoughtforms will not be (as is the case with those created by the mass of men)

disjointed, unconnected, and uncorrelated, but will attain a fair measure of synthesis.

Hard and ceaseless must the work be before this can be done, but when the desire
nature has been stabilised and purified, then the control of the mind-body comes more
easily. Hence the path of the devotee is easier in some ways than that of the
intellectual man, for he has learnt the measures of purified desire, and progresses by
the requisite stages.

The personality has now reached a point where its vibrations are of a very high order,
the matter in all three bodies relatively pure, and its apprehension of the work to be
done in the microcosm, and the share to be taken in the [Page 88] work of the
macrocosm is very advanced. It is apparent, therefore, why it is only at the third
initiation that the great Hierophant, the Lord of the World, Himself officiates. It is the
first at which He contacts the initiate. Earlier it would not be possible. For the first
two initiations the Hierophant is the Christ, the World-Teacher, the Firstborn among
many brethren, one of the earliest of our humanity to take initiation. Browning brings
out this thought most beautifully in the words found in his poem "Saul":—

.......... It shall be

A face like my face that receives thee; a Man like to me,

Thou shalt love and be loved by, forever;

A Hand like this hand

Shall throw open the gates of new life to thee!

See the Christ stand!

But when the initiate has made still further progress, and has taken two initiations, a
change comes. The Lord of the World, the Ancient of Days, the ineffable Ruler

Himself administers the third initiation. Why has this become possible? Because
now the fully consecrated physical body can safely bear the vibrations of the two
other bodies when they return to its shelter from the Presence of the KING; because
now the purified astral and controlled mental can safely stand before that KING.

When purified and controlled they stand and for the first time consciously vibrate to
the Ray of the Monad, then with prepared bodies can the ability to see and hear on all
the planes be granted and achieved, and the faculty of reading and comprehending the
records be safely employed, for with fuller knowledge comes added power. The heart
is now sufficiently pure and loving, and the intellect sufficiently stable to stand the
strain of knowing.

Before the fourth initiation can be taken, the work of [Page 89] training is intensified,
and the hastening and accumulation of knowledge has to be unbelievably rapid. The
initiate has frequent access to the library of occult books, and after this initiation he
can contact not only the Master with Whom he is linked and with Whom he has
worked consciously for a long time, but he can contact and assist (in measure) the

Chohans, the Bodhisattva, and the Manu.

He has also to grasp the laws of the three lower planes intellectually, and likewise
wield them for the aiding of the scheme of evolution. He studies the cosmic plans and
has to master the charts; he becomes versed in occult technicalities and develops
fourth dimensional vision, if he has not already done so. He learns to direct the
activities of the building devas, and at the same time, he works continually at the
development of his spiritual nature. He begins rapidly to co-ordinate the buddhic
vehicle, and in its co-ordination he develops the power of synthesis, at first in small
measure, and gradually in fuller detail.

By the time the fourth initiation is taken the initiate has mastered perfectly the fifth
sub-plane, and is therefore adept,—to use a technical phrase,—on the five lower
subplanes of the physical, astral, and mental planes, and is well on the way to master
the sixth. His buddhic vehicle can function on the two lower sub-planes of the
buddhic plane.

The life of the man who takes the fourth initiation, or the Crucifixion, is usually one
of great sacrifice and suffering. It is the life of the man who makes the Great

Renunciation, and even exoterically it is seen to be strenuous, hard, and painful. He
has laid all, even his perfected personality, upon the altar of sacrifice, and stands
bereft of all. All is renounced, friends, money, reputation, character, standing in the
world, family, and even life itself.

[Page 90]

The final initiations.

After the fourth initiation not much remains to be done. The domination of the sixth
sub-plane goes forward with rapidity, and the matter of the higher sub-planes of the
buddhic is co-ordinated. The initiate is admitted into closer fellowship in the Lodge,
and his contact with the devas is more complete. He is rapidly exhausting the
resources of the Hall of Wisdom, and is mastering the most intricate plans and charts.

He becomes adept in the significance of colour and sound, can wield the law in the
three worlds, and can contact his Monad with more freedom than the majority of the
human race can contact their Egos. He is in charge, also, of large work, teaching
many pupils, aiding in many schemes, and is gathering under him those who are to
assist him in future times. This refers only to those who stay to help humanity on this
globe; we will deal later with some of the lines of work that stretch before the Adept
if He passes away from earth service.

After the fifth initiation the man is perfected as far as this scheme goes, though he
may, if he will, take two further initiations.

To achieve the sixth initiation the Adept has to take a very intensive course in
planetary occultism. A Master wields the law in the three worlds, whilst a Chohan of
the sixth initiation wields the law in the chain on all levels; a Chohan of the seventh
initiation wields the law in the solar system.

It will be apparent that, should he search these subjects with application, the student
will find much that concerns him personally, even though the ceremony itself may be
far ahead. By the study of the process and the purpose he may become aware of the
great fundamental fact that the method of initiation is the method of:—

[Page 91]

a. Force realisation.

b. Force application.

c. Force utilisation.

The initiate of every degree, from the humble initiate of the first degree, making for
the first time his contact with a certain type of specialised force, up to the
emancipated buddha of the seventh degree, is dealing with energy of some kind or
other. The stages of development of the aspirant might be expressed as follows:—

1. He has to become aware, through discrimination, of the energy or force of his own
lower self.

2. He has to impose upon that energetic rhythm one that is higher, until that lower
rhythm is superseded by the higher, and the old method of expressing energy dies out
entirely.

3. He then is permitted, by gradually expanding realisations, to contact and—under
guidance—to employ certain forms of group energy, until the time comes when he is
in a position scientifically to wield planetary force. The length of time taken over his
final stage is entirely dependent upon the progress he makes in the service of his race
and in the development of those powers of the soul which are the natural sequence of
spiritual unfoldment.

The application of the Rod of Initiation at the first two initiations by the Bodhisattva
enables the initiate to control and utilise the force of the lower self, the true sanctified
energy of the personality in service; at the third initiation the application of the Rod
by the One Initiator makes available in a vastly more extensive manner the force of the higher self or Ego, and brings into play on the physical plane the entire energy
stored up during numerous incarnations [Page 92] in the causal vehicle. At the fourth
initiation the energy of his egoic group becomes his to use for the good of planetary
evolution, and at the fifth initiation the force or energy of the planet (esoterically
understood, and not merely the force or energy of the material globe) is at his
disposal. During these five initiations those two great beings, the Bodhisattva first,
and then the One Initiator, the Lord of the World, Sanat Kumara, are the
administrators or hierophants. After these ceremonies, should the initiate choose to
take the two final initiations which it is possible to take in this solar system, a still
higher type of energy in expression of the One Self comes into play, and can only be
hinted at. At the seventh initiation that One of Whom Sanat Kumara is the
manifestation, the Logos of our scheme on His own plane, becomes the Hierophant.

At the sixth initiation the expression of this Existence on an intermediate plane, a

Being Who must at present remain nameless, wields the Rod and administers the oath
and secret. In these three expressions of hierarchical government—Sanat Kumara on
the periphery of the three worlds, the Nameless One on the confines of the high planes
of human evolution, and the planetary Spirit himself at the final stage—we have the
three great manifestations of the Planetary Logos Himself. Through the Planetary

Logos at the final great initiation flows the power of the Solar Logos, and He it is

Who reveals to the initiate that the Absolute is consciousness in its fullest expression,
though at the stage of human existence the Absolute must be regarded as
unconsciousness.

Each of the great initiations is but the synthesis of the smaller ones, and only as man
seeks ever to expand his consciousness in the affairs of daily life can he expect to
achieve those later stages which are but culminations of the many earlier. Students
must get rid of the idea that if they are "very good and altruistic" suddenly some day

[Page 93] they will stand before the Great Lord. They are putting effect before cause.

Goodness and altruism grow out of realisation and service, and holiness of character
is the outcome of those expansions of consciousness which a man brings about within
himself through strenuous effort and endeavour. Therefore it is here and now that
man can prepare himself for initiation, and this he does, not by dwelling upon the
ceremonial aspect, as so many do in excited anticipation, but by working
systematically and enduringly at the steady development of the mental body, by the
strenuous and arduous process of controlling the astral body so that it becomes
responsive to three vibrations:—

a. That from the Ego.

b. That from the Master.

c. Those from his brothers everywhere around him. He becomes sensitive to the voice
of his higher self, thus working off karma under the intelligent guidance of his own

Ego. He becomes conscious, via the Ego, of the vibration emanating from his Master;
he learns to feel it ever more and more, and to respond to it ever more fully; finally,
he becomes increasingly sensitive to the joys and pains and sorrows of those he daily
contacts; he feels them to be his joys and pains and sorrows, and yet he is not
incapacitated thereby.

[Page 94]

CHAPTER X - THE UNIVERSALITY OF INITIATION

CHAPTER X

THE UNIVERSALITY OF INITIATION

It has been emphasised many times in the occult teachings that the process of
initiation, as it is usually understood, is an abnormal and not a normal one. All
progression in the realm of consciousness is naturally by a graded series of
awakenings, but this would proceed much more gradually and cover a longer period
of time than is the case under our present planetary conditions. This particular mode
of developing the consciousness of the human family was initiated by the Hierarchy
during the Atlantean root-race at the latter end of the fourth sub-race, and will persist
until the middle of the next round. At that time the needed stimulus will have been
imparted, and as three-fifths of the human family will then have esoterically "set their
feet upon the path," and a large percentage of them will then be in process of
becoming the Path itself, the more normal routine will again be resumed.

Initiation on the various planets.

The process of stimulation of the human Egos by means of graded instructions, and
the application of the dynamic electrical force of the Rod is employed on three of the
planets of our system at this time. It is instituted during every fourth round, and its
peculiar interest lies in the fact that the emphasis for the fourth Creative Hierarchy in
every fourth chain and globe during the fourth round is laid upon the fourth initiation,
that of the Crucifixion. The fourth Creative Hierarchy is the great expression of the
conscious [Page 95] will and sacrifice of the Solar Logos, and the great symbol of the
intelligent union of spirit and matter. Hence the fourth initiation, with its presentation
of these cosmic truths, and its epitomising of the purpose of this fundamental
sacrifice, has a pre-eminent place.

The student needs to remind himself that the other planetary schemes, though
fundamentally the same as our fourth scheme, yet have their profound differences in
manifestation, due to the varying characteristics and the individual karma of the
incarnating Planetary Logos or Ray. These differences affect:—

a. The initiatory process, both in its ceremonial and altruistic aspects.

b. The application of the Rod, for the type of force which it embodies, when brought
into conjunction with the differentiated force of the planetary type, produces results of
varying nature and degree.

c. The seasons of initiation. The Egos in incarnation on any planet will—according to
ray type—be easily stimulated or not as the case may be, according to astrological
conditions, and this will produce shorter or more protracted periods of development
prior to or between each initiation.

d. The electrical phenomena produced on the higher planes, as more and more the
human units esoterically "blaze forth." It must be remembered that the entire solar system, with all that is included therein, is expressing itself in terms of light, and that
the process of initiation might therefore be regarded as one in which the different
points of light (or human sparks) are stimulated, their radiance and temperature increased, and the sphere of influence of each light extended in radius.

[Page 96]

The three planetary schemes wherein the great experiment of initiation is being tried
are the Earth, Venus, and one other. Venus was the first sphere of experiment, and
the success of the endeavour and the force generated was the cause of a similar effort
being made on our planet. No planet increases its store of force, and consequently its
sphere of influence, without incurring obligations and affecting other schemes; the
interchange of force and energy between these two planets, Earth and Venus, is
continuous. A similar process has but lately been instituted on another planetary
scheme, and when, in the next round, our Earth attains a point in evolution analogous
to that of the Venusian scheme at the time its influence was felt by us, then we shall
aid in the stimulation of still another group of planetary Egos; we shall assist in the
institution of a similar procedure among the sons of men in another scheme.

In the three great planetary schemes, Neptune, Uranus, and Saturn, the method of
initiation will not be employed. They will be the recipients of those who are
esoterically "saved" from among the other schemes. That is to say that all those who, in any scheme, achieve the needed expansions of consciousness (such as will be
achieved by the majority of the human family prior to the middle of the next great
cycle, or round), will be considered "saved," whilst the remainder will be held to be failures, and will be held over for further development during later periods, or will be
transferred to those planetary schemes which from the point of view of time are not so
far advanced as our Earth scheme. These three major schemes are the absorbers and
synthesisers of the energy of the others.

Initiation and the Devas.

The question may be asked whether the devas undergo initiation, and we might deal
briefly with the point here.

[Page 97]

Initiation has to do with the conscious development of the self, and concerns the
wisdom aspect of the One Self. It presupposes the development of the intelligence
principle, and involves the apprehension by the human unit of purpose and of will,
and his intelligent participation therein through love and service. The devas, with the
exception of those greater devas who have in earlier cycles passed through the human
kingdom and are now co-operating in the evolution of man, are not as yet self-
conscious. They grow and develop through feeling and not through the power of
conscious thought. Man, however, grows through expansions of self-conscious
realisation, self-initiated and self-imposed. It is the line of aspiration and of conscious
endeavour, and is the most difficult line of development in the solar system, for it
follows not along the line of least resistance, but seeks to initiate and impose a higher
rhythm. The devas follow the line of least resistance, and seek to appropriate and
experience in fullest tide of feeling and sentiency the vibration of things as they are.

Therefore the method for them is an ever-increasing intensity of appreciation for the
feeling of the moment, and not, as in man, an ever-increasing depreciation of things as
they are, or of the material aspect, which leads to an endeavour to reach out and
enfold within his consciousness the subjective reality, or the things of the spirit—this
in contradistinction to the objective unreality, or the things of matter. The devas seek to feel, whilst man seeks to know. For the former, then, those expansions of
consciousness which we call Initiation, exist not, except in the cases of those
advanced beings who, having passed through the human stage, both feel and know,
and who, under the evolutionary law, expand their knowledge in ever-increasing
degree.

[Page 98]

Cosmic influences and solar initiations.

All that can be done here in dealing with this profound subject is to enumerate briefly
some of the cosmic influences which definitely affect our earth, and produce results in
the consciousness of men everywhere, and which, during the process of initiation,
bring about certain specific phenomena.

First and foremost is the energy or force emanating from the sun Sirius. If it might be
so expressed, the energy of thought, or mind force, in its totality, reaches the solar
system from a distant cosmic centre via Sirius. Sirius acts as the transmitter, or the
focalising centre, whence emanate those influences which produce self-consciousness
in man. During initiation, by means of the Rod of Initiation (acting as a subsidiary
transmitter and as a powerful magnet) this energy is momentarily intensified, and
applied to the centres of the initiate with terrific force; were it not that the Hierophant
and the two sponsors of the initiate pass it primarily through their bodies, it would be
more than he could stand. This increase of mind energy results in an expansion and
an apprehension of the truth as it is, and is lasting in its effects. It is felt primarily in the throat centre, the great organ of creation through sound.

Another type of energy reaches man from the Pleiades, passing through the Venusian
scheme to us, just as the Sirian energy passes through the Saturnian. It has a definite
effect upon the causal body, and serves to stimulate the heart centre.

A third type of energy is applied to the initiate, and affects his head centre. It
emanates from that one of the seven stars of the Great Bear whose ensouling life
holds the same relationship to our Planetary Logos as the Ego does to a human being.

This energy, therefore, is seven-fold, and differs according to a man's ray or type.

[Page 99]

It is not possible here to state the order of the application of these varying types of
energy, nor to give the initiation during which the man contacts the different types.

These facts involve the secrets of the mysteries, and no purpose is served by revealing
them. Other types of force from certain of the planetary schemes, as well as from
cosmic centres, are brought into play by the Initiator and transmitted through the
medium of the Rod to the various centres in the initiate's three vehicles, the mental,
the astral, and the etheric centres. At the fourth initiation a specialised type of force
from a centre which must remain nameless is applied to a man's causal body, and is
one of the causes of its final disintegration.

In thinking of this matter of the attainment of the sons of men, we must recognise that
as mankind completes one unification after another, the "Heavenly Men" on
intuitional levels and on spiritual levels are completed, and in their turn go to the
formation of the centres in the great "Heavenly Men" of the solar system. These seven Heavenly Men, in Whose bodies each human Monad and each deva finds his
place, form the seven centres in the body of the Logos. He, in His turn, forms the

Heart centre (for God is Love) of a still greater Entity. The consummation of all for
this solar system will be when the Logos takes His fifth initiation. When all the sons
of men attain the fifth initiation, He achieves. This is a great mystery and
incomprehensible to us.

[Page 100]

CHAPTER XI - THE PARTICIPANTS IN THE MYSTERIES

CHAPTER XI

THE PARTICIPANTS IN THE MYSTERIES

The participants in the mysteries are generally known, and no secret has been made of
the general personnel and procedure. It is only sought here to impart a greater sense
of reality to the data already given by a fuller exposition and a more pointed reference
to the parts played by such during the ceremony. At this stage the student would be
wise to bear in mind certain things as he ponders upon the mysteries touched upon
here:—

That care must be taken to interpret all here given in terms of spirit and not of matter
or form. We are dealing entirely with the subjective or consciousness aspect of
manifestation, and with that which lies back of the objective form. This realisation
will save the student from much later confusion.

That we are considering facts which are substantial and real on the mental plane—the
plane on which all the major initiations take place—but which are not materialised on
the physical plane, and are not physical plane phenomena. The link between the two
planes exists in the continuity of consciousness which the initiate will have
developed, and which will enable him to bring through to the physical brain,
occurrences and happenings upon the subjective planes of life.

Corroboration of Initiation

Corroboration of these occurrences, and proof of the accuracy of the transmitted
knowledge will demonstrate as follows:—

[Page 101]

In and through the etheric centres. These centres will be greatly stimulated, and will,
through their increased inherent energy, enable the initiate to accomplish more in the
path of service than he ever before dreamed possible. His dreams and ideals become,
not possibilities, but demonstrating facts in manifestation.

The physical centres, such as the pineal gland and the pituitary body, will begin to
develop rapidly, and he will become conscious of the awakening of the "siddhis," or
powers of the soul, in the higher connotaion of the words. He will be aware of the
process of conscious control, and of the self-initiated manipulations of the above
powers. He will realise the methods of egoic contact and the right direction of force.

The nervous system, through which the emotional body or astral nature works, will
become highly sensitised, yet strong withal. The brain will become ever more rapidly
an acute transmitter of the inner impulses. This fact is of real importance, and will
bring about—as its significance becomes more apparent—a revolution in the attitude
of educators, of physicians and others, to the development of the nervous system and
the healing of nervous disorders.

Occult memory. The initiate finally becomes aware increasingly of the growth of that
inner recollection, or "occult memory," which concerns the work of the Hierarchy and primarily his share in the general plan. When the initiate, who occultly recalls, in his
waking consciousness, a ceremonial fact, finds all these manifestations of increased
growth and conscious realisation in himself, then the truth of his inner assurance is
proven and substantiated to him.

It must be remembered that this inner substantiation is of no value to anyone but the
initiate. He has to prove himself to the outer world through his life of service and the
work accomplished and thereby call forth from all his [Page 102] environing
associates a recognition that will show itself in a sanctified emulation and a strenuous
effort to tread the same path, actuated ever by the same motive,—that of service and
brotherhood, not self-aggrandisement and selfish acquirement. It should also be
remembered that if the above is true in connection with the work, it is still more true
in connection with the initiate himself. Initiation is a strictly personal matter with a
universal application. It rests upon his inner attainment. The initiate will know for
himself when the event occurs and needs no one to tell him of it. The expansion of
consciousness called initiation must include the physical brain or it is of no value. As
those lesser expansions of consciousness which we undergo normally every day, and
call "learning" something or other, have reference to the apprehension by the physical brain of an imparted fact or apprehended circumstance, so with the greater expansions
which are the outcome of the many lesser.

At the same time, it is quite possible for men to be functioning on the physical plane
and to be actively employed in world service who have no recollection of having
undergone the initiatory process, yet who, nevertheless, may have taken the first or
second initiation in a previous or earlier life. This is the result, simply, of a lack of

"bridging" from one life to another, or it may be the outcome of a definite decision by the Ego. A man may be able better to work off certain karma and to carry out certain
work for the Lodge if he is free from occult occupation and mystic introspection
during the period of any one earth life. There are many such amongst the sons of men
at this time who have previously taken the first initiation, and a few who have taken
the second, but who are nevertheless quite unaware of it, yet their centres and nervous
organisation carry proof to those who have the inner vision. If initiation is taken for

[Page 103] the first time in any life, the recollection of it extends to the physical brain.

Curiosity, or even ordinary good living, never brought a man to the Portal of

Initiation. Curiosity, by arousing a strong vibration in a man's lower nature, only
serves to swing him away from, instead of towards the goal he is interested in; whilst
ordinary good living, when not furthered by a life of utter sacrifice for others, and by
a reticence, humility, and disinterestedness of a very unusual kind, may serve to build
good vehicles which will be of use in another incarnation, but will not serve to break
down those barriers, outer and inner, and overcome those opposing forces and
energies which stand between a "good" man and the ceremony of initiation.

The Path of Discipleship is a difficult one to tread, and the Path of Initiation harder
still; an initiate is but a battle-scarred warrior, the victor in many a hard-won fight; he
speaks not of his achievements, for he is too busy with the great work in hand; he
makes no reference to himself or to all that he has accomplished, save to deprecate the
littleness of what has been done. Nevertheless, to the world he is ever a man of large
influence, the wielder of spiritual power, the embodier of ideals, the worker for
humanity, who unfailingly brings results which succeeding generations will
recognise. He is one who, in spite of all this great achievement, is seldom understood
by his own generation. He is frequently the butt of men's tongues, and frequently all
that he does is misinterpreted; he lays his all—time, money, influence, reputation, and
all that the world considers worth while—upon the altar of altruistic service, and
frequently offers his life as a final gift, only to find that those whom he has served
throw his gift back to him, scorn his renunciation, and label him with unsavory
names. But the initiate cares not, for his is the privilege to see somewhat [Page 104]

into the future, and therefore he realises that the force he has generated will in due
course of time bring to fulfillment the plan; he knows also that his name and effort are
noted in the archives of the Lodge, and that the "Silent Watcher" over the affairs of men has taken notice.

Planetary Existences.

In considering now the personalities taking part in the initiation ceremonies, the first
to be dealt with are Those Who are termed Planetary Existences. This refers to those
great Beings who, for a period of planetary manifestation, overshadow or stay with
our humanity. They are not very many in number, for the majority of the Great Ones
pass on steadily and increasingly to other and higher work, as Their places can be
taken and Their functions carried on by members of our earth evolution, both deva
and human.

Among Those directly connected with our Lodge of Masters in its various divisions
upon the planet, the following might be enumerated:-

The "Silent Watcher," that great Entity Who is the informing life of the planet, and Who holds the same position to the Lord of the World, Sanat Kumara, as the Ego does
to the lower self of man. Some idea of the high stage of evolution of this Great Being
may be gathered from the analogous degree of evolutionary difference existing
between a human being and a perfected adept. From the standpoint of our planetary
scheme, this Great Life has no greater, and He is, as far as we are concerned, a
correspondence to the personal God of the Christian. He works through His
representative on the physical plane, Sanat Kumara, Who is the focal point for His life
and energy. He holds the world within His aura. This great Existence is only
contacted directly by the adept who has taken the [Page 105] fifth initiation, and is
proceeding to take the other two, the sixth and seventh. Once a year, at the Wesak

Festival, the Lord Buddha, sanctioned by the Lord of the World, carries to the
assembled humanity a dual stream of force, that emanating from the Silent Watcher,
supplemented by the more focalised energy of the Lord of the World. This dual
energy He pours out in blessing over the people gathered at the ceremony in the

Himalayas, and from them in turn it flows out to all peoples and tongues and races. It may not perhaps be generally known that at a certain crisis during the Great War[WW

I], the Hierarchy of our planet deemed it well nigh necessary to invoke the aid of the

Silent Watcher, and—employing the great mantram whereby the Buddha can be
reached—called the attention of the latter, and sought his agency with the Planetary

Logos. In consultation between the Planetary Logos, the Lord of the World, one of
the Buddhas of Activity, the Buddha, the Mahachohan, and the Manu (these names
are given in order of their relative evolutionary stage) it was decided to watch
proceedings a little longer before interfering with the trend of affairs, as the karma of
the planet would have been delayed should the strife have been ended too soon. Their
confidence in the ability of men duly to adjust conditions was justified, and
interference proved needless. This conference took place at Shamballa. This is
mentioned to show the close scrutiny given to everything concerning the affairs of
men by the various Planetary Existences. It is literally true, in an occult sense, that

"not a sparrow falleth" without its fall being noticed.

It may be asked why the Bodhisattva was not included in the conference. The reason
was that the war was in the department of the Manu, and members of the Hierarchy
concern Themselves with that which is strictly Their own business; the Mahachohan,
being the embodiment of the [Page 106] intelligent or manasic principle, participates
in all conferences. In the next great strife the department of religions will be
involved, and the Bodhisattva intimately concerned. His Brother, the Manu, will then
be relatively exempt, and will proceed with His own affairs. And yet withal there is
the closest co-operation in all departments, with no loss of energy. Owing to the unity
of consciousness of those who are free from the three lower planes, what transpires in
one department is known in the others

As the Planetary Logos is only concerned in the two final initiations, which are not
compulsory as are the earlier five, it serves no purpose to enlarge upon His work.

These initiations are taken upon the buddhic and atmic planes, whereas the first five
are taken upon the mental.

The Lord of the World, the One Initiator, He Who is called in the Bible "The Ancient
of Days," and in the Hindu Scriptures the First Kumara, He, Sanat Kumara it is, Who
from His throne at Shamballa in the Gobi desert, presides over the Lodge of Masters,
and holds in His hands the reins of government in all the three departments. Called in
some Scriptures "the Great Sacrifice," He has chosen to watch over the evolution of
men and devas until all have been occultly "saved." He it is Who decides upon the

"advancements" in the different departments, and Who settles who shall fill the vacant posts; He it is Who, four times a year, meets in conference with all the Chohans and

Masters, and authorises what shall be done to further the ends of evolution.

Occasionally, too, He meets with initiates of lesser degree, but only at times of great
crises, when some individual is given the opportunity to bring peace out of strife, and
to kindle a blaze whereby rapidly crystallising forms are destroyed and the imprisoned
life consequently set free.

At stated periods in the year the Lodge meets, and at [Page 107] the Wesak Festival
gathers under His jurisdiction for three purposes:

1. To contact planetary force through the medium of the Buddha.

2. To hold the principal of the quarterly conferences.

3. To admit to the ceremony of initiation those who are ready in all grades.

Three other initiation ceremonies take place during the year:—

1. For the minor initiations administered by the Bodhisattva, all of which are in the
department of the Mahachohan, and on one or other of the four lesser rays, the rays of
attribute.

2. For the major initiations on one or other of the three major rays, the rays of aspect,
which are administered by the Bodhisattva, and are therefore the first two initiations.

3. For the higher three initiations at which Sanat Kumara wields the Rod.

At all initiations the Lord of the World is present, but at the first two He holds a
position similar to that held by the Silent Watcher, when Sanat Kumara administers
the oath at the third, fourth and fifth initiations. His power streams forth and the
flashing forth of the star before the initiate is the signal of His approval, but the
initiate does not see Him face to face until the third initiation.

The function of the three Kumaras, or the three Buddhas of Activity at initiation is
interesting. They are three aspects of the one aspect, and the pupils of Sanat Kumara.

Though Their functions are many and varied, and concern primarily the forces and
energies of nature, and the direction [Page 108] of the building agencies, They have a
vital connection with the applicant for initiation, inasmuch as They each embody the
force or energy of one or other of the three higher subplanes of the mental plane.

Therefore at the third initiation one of these Kumaras transmits to the causal body of
the initiate that energy which destroys third subplane matter, and thus brings about
part of the destruction of the vehicle; at the fourth initiation another Buddha transmits
second plane force, and at the fifth, first subplane force is similarly passed into the
remaining atoms of the causal vehicle, producing the final liberation. The work done
by the second Kumara, with second subplane force, is in this solar system the most
important in connection with the egoic body, and produces its complete dissipation,
whereas the final application causes the atoms themselves (which formed that body)

to disperse.

During the initiation ceremony, when the initiate stands before the Lord of the World,
these three great Beings form a triangle, within whose lines of force the initiate finds
himself. At the first two initiations, wherein the Bodhisattva functions as the

Hierophant, the Mahachohan, the Manu, and a Chohan who temporarily represents the
second department perform a similar office. At the highest two initiations, those three

Kumaras who are called "the esoteric Kumaras" form a triangle wherein the initiate
stands, when he faces the Planetary Logos.

These facts are imparted to teach two things, first, the unity of the method, second,
that the truism "as above so below" is an occult fact in nature.

At the final two initiations many members of the Hierarchy who are, if one might so
express it, extra-planetary, and who function outside the dense physical and the
etheric globe of our planet, take part, but a stricter enumeration is needless. Sanat Kumara is still the Hierophant, yet in a [Page 109] very esoteric manner it is the

Planetary Logos Himself who officiates. They are merged at that time into one

Identity, manifesting different aspects.

Suffice it to say, in concluding this brief statement, that the making of an initiate is an
affair with a dual effect, for it involves ever a passing on of some adept or initiate to a
higher grade or to other work, and the coming in under the Law of some human being
who is in process of attainment. Therefore it is a thing of great moment, involving
group activity, group loyalty, and united endeavour, and much may depend upon the
wisdom of admitting a man to high office and to a place in the council chambers of
the Hierarchy.

The Departmental Heads.

The Manu.

The Bodhisattva.

The Mahachohan.

As has been said, these three great Beings represent the triplicity of all manifestation,
and might be expressed under the following form, remembering that all this deals with
subjectivity, and therefore with the evolution of consciousness and primarily with
self-consciousness in man.

Consciousness

The Manu

The Bodhisattva

The Mahachohan

Matter aspect Spirit aspect Intelligence aspect.

Form Life Mind.

The Not-Self The Self

The relation between.

Body Spirit Soul.

[Page 110]

Or, in words strictly dealing with self-conscious realisation,

Politics

Religion

Science.

Government Beliefs Civilisation.

Races Faiths Education.

All human beings belong to one or other of these three departments, and all are of
equal importance, for Spirit and matter are one. All are so interdependent, being but
expressions of one life, that the endeavour to express the functions of the three
departments in tabular form is liable to lead to error.

The three Great Lords closely co-operate in the work, and that work is one, just as
man, though a triplicity, is yet an individual unit. The human being is a form through
which a spiritual life or entity is manifesting, and employing the intelligence under
evolutionary law.

Therefore the Great Lords are closely connected with the initiations of a human unit.

They are too occupied with greater affairs and with group activities to have any
relationship with a man until he stands upon the probationary path. When he has,
through his own effort, brought himself on to the Path of Discipleship, the particular

Master Who has him under supervision reports to the head of one of the three
departments (this being dependent upon a man's ray) that he is nearing the Portal of

Initiation and should be ready for the great step during such and such a life. Each life,
and later each year, report is made, until the final year upon the Path of Probation,
when closer and more frequent reports are handed in. During this final year also, the
applicant's name is submitted to the Lodge, and after his own Master has reported
upon him, and his record has been briefly summarised, his name is balloted, and
sponsors are arranged.

[Page 111]

During the initiation ceremony the important factors are:—

1. The Initiator.

2. The triangle of force formed by three adepts or three Kumaras.

3. The sponsors.

In the case of the first two initiations, two Masters stand, one on each side of the
applicant, within the triangle; at the third, fourth and fifth initiations, the Mahachohan
and the Bodhisattva perform the function of sponsor; at the sixth and seventh
initiations two great Beings, Who must remain nameless, stand within the esoteric
triangle. The work of the sponsors is to pass through Their bodies the force or
electrical energy emanating from the Rod of Initiation. This force, through radiation,
circles around the triangle and is supplemented by the force of the three guardians; it
next passes through the centres of the sponsors, being transmitted by an act of will to
the initiate.

Enough has been said elsewhere in this book anent the Lodge of Masters and Their
relation to the applicant for Initiation, whilst the work of the initiate himself has been
likewise touched upon. That work is not unknown to the children of men everywhere,
but remains as yet an ideal and a far-off possibility. Yet when a man strives to reach
that ideal, to make it a demonstrating fact within himself, he will find that it becomes
not only a possibility, but something attainable, provided he strives sufficiently. The
first initiation is within the reach of many, but the necessary one-pointedness and the
firm belief in the reality ahead, coupled to a willingness to sacrifice all rather than
turn back, are deterrents to the many. If this book serves no other purpose than to
spur some one to renewed believing effort, it will not have been written in vain.

[Page 112]

CHAPTER XII - THE TWO REVELATIONS

CHAPTER XII

THE TWO REVELATIONS

We can now consider the stages of the initiation ceremony, which are five in number,
as follows:—

1. The "Presence" revealed.

2. The "Vision" seen.

3. The application of the Rod, affecting:—

a. The bodies.

b. The centres.

c. The causal vehicle.

4. The administration of the oath.

5. The giving of the "Secret" and the Word.

These points are given in due order, and it must be remembered that this order is not
idly arranged, but carries the initiate on from revelation to revelation until the
culminating stage wherein is committed to him one of the secrets and one of the five
words of power which open to him the various planes, with all their evolutions. All
that is aimed at here is to indicate the five main divisions into which the initiation
ceremony naturally divides itself, and the student must bear in mind that each of these
five stages is in itself a complete ceremony, and capable of detailed division.

Let us now take up the various points, dwelling briefly upon each, and remembering
that words but limit and confine the true meaning.

[Page 113]

The revelation of the "Presence."

Right through the later periods of the cycle of incarnation wherein the man is juggling
with the pairs of opposites, and through discrimination is becoming aware of reality
and unreality, there is growing up in his mind a realisation that he himself is an
immortal Existence, an eternal God, and a portion of Infinity. Ever the link between
the man on the physical plane and this inner Ruler becomes clearer until the great
revelation is made. Then comes a moment in his existence when the man stands
consciously face to face with his real Self and knows himself to be that Self in reality
and not just theoretically; he becomes aware of the God within, not through the sense
of hearing, or through attention to the inner voice directing and controlling, and called
the "voice of conscience." This time the recognition is through sight and direct
vision. He now responds not only to that which is heard, but also to that which he
sees.

It is known that the first senses developed in a child are hearing, touch, and sight: the
infant becomes aware of sound and turns his head; he feels and touches; finally, he
consciously sees, and in these three senses the personality is co-ordinated. These are
the three vital senses. Taste and smell follow later, but life can be lived without them,
and should they be absent, the man remains practically unhandicapped in his contacts
on the physical plane. On the path of inner, or subjective development, the sequence
is the same.

Hearing—response to the voice of conscience, as it guides, directs, and controls. This
covers the period of strictly normal evolution.

Touch—response to control or vibration, and the recognition of that which lies
outside of the separated human [Page 114] unit on the physical plane. This covers the
period of gradual spiritual unfoldment, the Paths of Probation and of Discipleship
right up to the door of initiation. The man touches at intervals that which is higher
than himself; he becomes aware of the "touch" of the Master, of the egoic vibration
and of group vibration, and through this occult sense of touch he accustoms himself to
that which is inner and subtle. He reaches out after that which concerns the higher
self, and through touching unseen things, habituates himself to them.

Finally, Sight—that inner vision which is produced through the initiation process, yet
which is withal but the recognition of faculty, always present yet unknown. Just as an
infant has eyes which are perfectly good and clear from birth, yet there comes a day
wherein the conscious recognition of that which is seen is first to be noted, so with the
human unit undergoing spiritual unfoldment. The medium of the inner sight has ever
existed, and that which can be seen is always present, but the recognition of the
majority as yet exists not.

This "recognition" by the initiate is the first great step in the initiation ceremony, and until it has transpired all the other stages must wait. That which is recognised differs
at the different initiations, and might be roughly summarised as follows:—

The Ego, the reflection of the Monad, is in itself a triplicity, as is all else in nature,
and reflects the three aspects of divinity, just as the Monad reflects on a higher plane
the three aspects—will, love-wisdom, and active intelligence—of the Deity.

Therefore:

At the first initiation the initiate becomes aware of the third, or lowest, aspect of the

Ego, that of active intelligence. He is brought face to face with that manifestation of
the great solar angel (Pitri) who is himself, the real self. He [Page 115] knows now
past all disturbance that that manifestation of intelligence is that eternal Entity who
has for ages past been demonstrating its powers on the physical plane through his
successive incarnations.

At the second initiation this great Presence is seen as a duality, and another aspect
shines forth before him. He becomes aware that this radiant Life, Who is identified
with himself, is not only intelligence in action but also is love-wisdom in origin. He
merges his consciousness with this Life, and becomes one with it so that on the
physical plane, through the medium of that personal self, that Life is seen as
intelligent love expressing itself.

At the third initiation the Ego stands before the initiate as a perfected triplicity. Not
only is the Self known to be intelligent, active love, but it is revealed also as a
fundamental will or purpose, with which the man immediately identifies himself, and
knows that the three worlds hold for him in the future naught, but only serve as a
sphere for active service, wrought out in love towards the accomplishment of a
purpose which has been hid during the ages in the heart of the Self. That purpose,
being now revealed, can be intelligently co-operated with, and thus matured.

These profound revelations shine forth before the initiate in a triple manner:—

As a radiant angelic existence. This is seen by the inner eye with the same accuracy
of vision and judgment as when a man stands face to face with another member of the
human family. The great solar Angel, Who embodies the real man and is his
expression on the plane of higher mind, is literally his divine ancestor, the "Watcher"

Who, through long cycles of incarnation, has poured Himself out in sacrifice in order
that man might BE.

[Page 116]

As a sphere of radiant fire, linked with the initiate standing before it by that magnetic
thread of fire which passes through all his bodies and terminates within the centre of
the physical brain. This "silver thread" (as it is rather inaccurately called in the Bible, where the description of its loosing of the physical body and subsequent withdrawal is
found) emanates from the heart centre of the solar Angel, linking thus heart and
brain,—that great duality manifesting in this solar system, love and intelligence. This
fiery sphere is linked likewise with many others belonging to the same group and ray,
and thus it is a literal fact in demonstration that on the higher planes we are all one.

One life pulsates and circulates through all, via the fiery strands. This is part of the
revelation which comes to a man who stands in the "Presence" with his eyes occultly
opened.

As a many tinted Lotus of nine Petals. These petals are arranged in three circles
around a central set of three closely folded petals, which shield what is called in the
eastern books "The Jewel in the Lotus." This Lotus is a thing of rare beauty, pulsating with life and radiant with all the colours of the rainbow, and at the first three
initiations the three circles are revealed in order, until at the fourth initiation the
initiate stands before a still greater revelation, and learns the secret of that which lies
within the central bud. In this connection the third initiation differs somewhat from
the other two, inasmuch as through the power of a still more exalted Hierophant than
the Bodhisattva, the electrical fire of pure Spirit, latent in the heart of the Lotus, is
first contacted.

In all these words, "solar angel," "sphere of fire," and "lotus," lies hid some aspect of the central mystery of human life, but it will only be apparent to those who have eyes
to see. The mystic significance of these pictorial phrases will prove only a snare or a
basis for incredulity to the man who [Page 117] seeks to materialise them unduly.

The thought of an immortal existence, of a divine Entity, of a great centre of fiery
energy, and of the full flower of evolution, lies hidden in these terms, and they must
be thus considered.

At the fourth initiation, the initiate is brought into the Presence of that aspect of

Himself which is called "His Father in Heaven." He is brought face to face with his own Monad, that pure spiritual essence on the highest plane but one, which is to his

Ego or higher self what that Ego is to the personality or lower self.

This Monad has expressed itself on the mental plane through the Ego in a triple
fashion, but now all aspects of the mind, as we understand it, are lacking. The solar
angel hitherto contacted has withdrawn himself, and the form through which he
functioned (the egoic or causal body) has gone, and naught is left but love-wisdom
and that dynamic will which is the prime characteristic of Spirit. The lower self has
served the purposes of the Ego, and has been discarded; the Ego likewise has served the purposes of the Monad, and is no longer required, and the initiate stands free of
both, fully liberated and able to contact the Monad, as earlier he learned to contact the

Ego. For the remainder of his appearances in the three worlds he is governed only by
will and purpose, self-initiated, and creates his body of manifestation, and thus
controls (within karmic limits) his own times and seasons. The karma here referred to
is planetary karma, and not personal.

At this fourth initiation he contacts the love aspect of the Monad, and at the fifth the
will aspect, and thus completes his contacts, responds to all necessary vibrations, and
is master on the five planes of human evolution.

Further, it is at the third, the fourth, and the fifth initiations that he becomes aware
also of that "Presence" which enfolds even that spiritual Entity, his own Monad.

[Page 118] He sees his Monad as one with the Planetary Logos. Through the channel
of his own Monad he sees the self-same aspects (which that Monad embodies) on a
wider scale, and the Planetary Logos, Who ensouls all the Monads on His ray, is thus
revealed. This truth is well-nigh impossible to express in words, and concerns the
relation of the electrical point of fire, which is the Monad, to the five-pointed star,
which reveals the Presence of the Planetary Logos to the initiate. This is practically
incomprehensible to the average man for whom this book is written.

At the sixth initiation, the initiate, functioning consciously as the love-aspect of the

Monad, is brought (via his "Father") into a still vaster recognition, and becomes aware of that Star which encloses his planetary star, just as that star has earlier been seen as
enclosing his own tiny "Spark." He thus makes his conscious contact with the solar

Logos, and realises within himself the Oneness of all life and manifestation.

This recognition is extended at the seventh initiation, so that two aspects of the One
life become realities to the emancipated Buddha.

Thus by a graded series of steps is the initiate brought face to face with Truth and

Existence. It will be apparent to thoughtful students why this revealing of the

Presence has to precede all other revelations. It produces within the mind of the
initiate the following basic realisations:—

His faith for ages is justified, and hope and belief merge themselves in self-
ascertained fact. Faith is lost in sight, and things unseen are seen and known. No
more can he doubt, but he has become instead, through his own effort, a knower.

His oneness with his brothers is proven, and he realises the indissoluble link which
binds him to his fellow-men everywhere. Brotherhood is no longer a theory but a
proven [Page 119] scientific fact, no more to be disputed than the separateness of men
on the physical plane is to be disputed.

The immortality of the soul and the reality of the unseen worlds is for him proven and
ascertained. Whereas, before initiation, this belief was based on brief and fleeting
vision and strong inner convictions (the result of logical reasoning and of a gradually
developing intuition) now it is based on sight and on a recognition past all disproving,
of his own immortal nature.

He realises the meaning and source of energy, and can begin to wield power with
scientific accuracy and direction. He knows now whence he draws it, and has had a
glimpse of the resources of energy which are available. Before, he knew that that
energy existed, and used it blindly and sometimes unwisely; now he sees it under the
direction of the "open mind," and can co-operate intelligently with the forces of
nature.

Thus, in many ways, does the revelation of the Presence produce definite results in the
initiate, and thus it is judged by the Hierarchy to be the necessary preamble to all later
revelations.

The Revelation of the Vision.

Having brought the initiate face to face with the One with whom for countless ages he
has had to do, and having awakened in him an unshakable realisation of the oneness
of the fundamental life as it manifests through all lesser lives, the next momentous
revelation is that of the Vision. The first revelation has concerned that which is
undefinable, illimitable, and, (to the finite mind), infinite in its abstractness and
absoluteness. The second revelation concerns time and space, and involves the
recognition by the initiate—through the newly aroused sense of occult sight—of

[Page 120] the part he has played and has to play in the plan, and later of the plan
itself in so far as it concerns:—

a. His Ego.

b. His egoic group.

c. His ray group.

d. His Planetary Logos.

In this fourfold apprehension you have portrayed the gradual realisation that is his
during the process of the four initiations preceding final liberation.

At the first initiation he becomes aware definitely of the part, relatively
inconspicuous, that he has to play in his personal life during the period ensuing
between the moment of revelation and the taking of the second initiation. This may
involve one more life or several. He knows the trend they should take, he realises
somewhat his share in the service of the race; he sees the plan as a whole where he
himself is concerned, a tiny mosaic within the general pattern; he becomes conscious
of how he—with his particular type of mind, aggregate of gifts, mental and otherwise,
and his varying capacities—can serve, and what must be accomplished by him before
he can again stand in the Presence, and receive an extended revelation.

At the second initiation the part his egoic group plays in the general scheme is shown
to him. He becomes more aware of the different group units with whom he is
intrinsically associated; he realises who they are in their personalities, if in
incarnation, and he sees somewhat what are the karmic relations between groups,
units and himself; he is given an insight into the specific group purpose, and its
relation to other groups. He can now work with added assurance, and his intercourse
with people on the physical plane becomes more certain; he can both aid them and
himself in the adjusting of karma, and therefore bring about a more [Page 121] rapid
approach to the final liberation. Group relations are consolidated, and the plans and purposes can be furthered more intelligently. As this consolidation of group relations
proceeds, it produces on the physical plane that concerted action and that wise unity
in purpose which results in the materialisation of the higher ideals, and the adaptation
of force in the wise furthering of the ends of evolution. When this has reached a
certain stage, the units forming the groups have learned to work together, and have
thus stimulated each other; they can now proceed to a further expansion of
knowledge, resulting in a further capacity to help.

At the third initiation there is revealed to the initiate the purpose of the subray of the
ray to which he belongs, that upon which his Ego finds itself. All egoic units are
upon some subray of the monadic ray. This knowledge is conferred upon the initiate
so as to enable him eventually to find for himself (along the line of least resistance)

the ray of his Monad. This subray bears upon its stream of energy many groups of

Egos, and the initiate is therefore made aware not only of his egoic group and its
intelligent purpose, but of many other groups, similarly composed. Their united
energy is working towards a clearly defined goal.

Having learned somewhat group relations, and having developed the ability to work
with units in group formation, the initiate now learns the secret of group subordination
to the good of the aggregate of groups. This will demonstrate on the physical plane as
an ability to work wisely, intelligently and harmoniously with many diverse types,
and to co-operate in large plans and wield wide influence.

A part of the plans of the Planetary Logos becomes revealed to him, and the vision
includes the revelation of the plan and purpose as it concerns the planet, though as yet
the [Page 122] vision is obscured in connection with those plans in their planetary
relationship. This brings the initiate through a series of graded realisations to the
portals of the fourth initiation. Through the entire loosing of the initiate from all
trammels in the three worlds and the breaking of all bonds of limiting karma, the
vision this time is greatly extended, and it might be said that for the first time he
becomes aware of the extent of planetary purpose and karma within the scheme. His
own personal unimportant karma being now adjusted, he can give his attention to the
working off of planetary karma, and the far reaching plans of that great Life Who
includes all the lesser lives. He not only is brought to a full recognition of the
purposes and plans for all the evolutions upon his own planetary scheme, the earth,
but also there swings into the radius of his apprehension that planetary scheme which
is our earth's complement or polar opposite. He realises the inter-relation existing
between the two schemes and the vast dual purpose is revealed to him. It is shown to
him how this dual purpose must become one united plan, and henceforth he bends all
his energies towards planetary co-operation as it is furthered by work with and
through the two great evolutions, human and deva, upon our planet. This concerns
the making of adjustments, and the gradual application of energy in stimulation of the
various kingdoms in nature, so that through the blending of all of nature's forces the
interplay of energy between the two schemes may be quickened. In this way the plans
of the solar Logos, as they are being worked out through the Planetary Logoi, may be
consummated. The handling, therefore, of solar energy on a tiny scale, is now his
privilege, and he is admitted not only into the council chambers of his own Hierarchy,
but is permitted entrance also when agents from other planetary schemes are in
conference [Page 123] with the Lord of the World and the two great departmental Heads.

At the fifth Initiation the vision brings to him a still more extended outlook and a third
planetary scheme is seen, forming with the other two schemes one of those triangles
of force which are necessitated in the working out of solar evolution. Just as all
manifestation proceeds through duality and triplicity back to eventual synthesis so
these schemes, which are but centres of force in the body of a solar Logos, work first
as separated units living their own integral life, then as dualities, through the interplay
of force through any two schemes, thus aiding, stimulating and complementing each
other, and finally as a solar triangle, circulating force from point to point and centre to
centre until the energy is merged and synthesised and the three work together in unity.

When the adept of the fifth initiation can work in line with the plans of the three

Logoi involved, co-operating with Them with ever greater ability, as time elapses, he
becomes ready for the sixth Initiation, which admits him to still higher conclaves. He
becomes a participant in solar and not merely planetary purposes.

At this sixth Initiation the most marvelous vision of the entire series is his. He sees
the solar system as a unit, and gets a brief revealing which opens to his amazed
understanding the fundamental purpose of the solar Logos; for the first time he sees
the plans as a whole in all their ramifications.

At the seventh Initiation his vision penetrates beyond the solar ring-pass-not, and he
sees that which he has long realised as a basic theoretical fact, that our solar Logos is
involved in the plans and purposes of a still greater Existence, and that the solar
system is but one of many centres of force through which a cosmic Entity vastly
greater than [Page 124] our own solar Logos is expressing Himself. In these visions
one great purpose underlies them all,—the revelation of essential unity and the
unveiling of those inner relationships, which, when known, will tend ever more fully
to swing the initiate into the line of self-abnegating service, and which will make of
him one who works towards synthesis, towards harmony, and towards a basic unity.

During the Initiation ceremony, the opening of the eyes of the Initiate to see and
realise, divides itself into three parts, which are nevertheless parts of one process:—

1. The Past sweeps before him, and he sees himself playing many parts, all of which
are realised to be but the gradual bringing of his forces and capacities to the point
where he can be of service to and with his group. He sees and identifies himself—
according to the particular initiation—with

a. Himself in many earlier lives.

b. His group in earlier groups of lives.

c. His egoic ray as it pours down through many cycles of time.

d. His Planetary Logos as He functions in the past through many evolutions and
kingdoms in the entire scheme,

and so on until he has identified himself with the past of the one life flowing through
all planetary schemes and evolutions in the solar system. This produces in him the
resolve to work off karma, and the knowledge (from the seeing of past causes) of how it must be accomplished.

2. The present. It is revealed to him what is the specific work to be done during the
lesser cycle in which he is immediately involved. This means that he sees not only
that which concerns him in any one life, but he knows what is to [Page 125] be the
immediate bit of the plan—involving maybe several of his tiny cycles called lives—
which the Planetary Logos seeks to see consummated. He then may be said to know
his work past all gainsaying, and can apply himself to his task with a clear knowledge
as to the why, the how, and the when.

3. The future. Then, for his encouragement, there is granted to him a picture of a final
consummation of a glory past all description, with a few outstanding points indicative
of the major steps thereto. He sees for one brief second the glory as it shall be, and
that path of radiant beauty which shineth ever more and more unto the perfect day. In
the earlier stages he sees the glory of his perfected egoic group; later the radiance
which pours forth from the ray which carries on its bosom the perfected sons of men
of one particular colour and type; later again he gets a glimpse of the perfection of
that great Being who is his own Planetary Logos, until finally the perfection of all
beauty and the radiance which includes all other rays of light is revealed,—the sun
shining in his strength, the solar Logos at the moment of consummated purpose.

[Page 126]

CHAPTER XIII - THE RODS OF INITIATION

CHAPTER XIII

THE RODS OF INITIATION

The Rods of Initiation are of four kinds:

1. Cosmic, used by a cosmic Logos in the initiations of a solar Logos and of the three
major Planetary Logoi.

2. Systemic, used by a solar Logos in the initiations of a Planetary Logos. With
cosmic initiation we have naught to do; it concerns expansions of realisation beyond
even the ken of the highest initiate in our solar system. With systemic initiations we
are concerned only in trifling measure, for they are on so vast a scale that the average
human mind cannot as yet envisage them. Man appreciates these initiations only in so
far as they produce effects in the planetary scheme with which he may be concerned.

Particularly is this so should the scheme in which he plays his microscopic part be the
centre in the Logoic body receiving stimulation. When that is the case, the initiation
of his own Planetary Logos takes place, and consequently he (as a cellular body)

receives an added stimulation along with the other sons of men.

3. Planetary, used by a Planetary Logos for initiatory purposes, and for the third,
fourth, and fifth major initiations, with the two higher. At the planetary initiation the

Rod of Power, wielded by the solar Logos, is charged with pure electrical force from

Sirius, and was received by our Logos during the secondary period of creation, from
the hands of that great Entity Who is the presiding Lord of the Lords of Karma. He is
the repository of the law during manifestation, and He it is Who is the representative in [Page 127] the solar system of that greater Brotherhood on Sirius Whose Lodges
are found functioning as the occult Hierarchies in the different planets. Again, it is

He Who, with the solar Logos to assist Him, invests the various Initiators with power,
gives to Them that word in secret which enables Them to draw down the pure electric
force with which Their rods of office must be charged, and commits to Their keeping
the peculiar secret of Their particular planetary scheme.

4. Hierarchical, used by an occult Hierarchy for minor initiations, and for the first two
initiations of manas by the Bodhisattva.

When man individualised in Lemurian days, it was through the application of the Rod
of Initiation to the Logos of our earth chain, which touched into activity certain
centres in His body, with their corresponding groups. This application produced
literally the awakening of the life to intelligent work on the mental plane. Animal
man was conscious on the physical and on the astral planes. By the stimulation
effected by the electric rod this animal man awoke to consciousness on the mental.

Thus the three bodies were co-ordinated, and the Thinker enabled to function in them.

All Rods of Initiation cause certain effects:—

a. Stimulation of the latent fires till they blaze.

b. Synthesis of the fires through an occult activity that brings them within the radius
of each other.

c. Increase of the vibratory activity of some centre, whether in man, a Heavenly Man,
or a solar Logos.

d. Expansion of all the bodies, but primarily of the causal body.

e. The arousing of the kundalini fire (or the fire at the base of the spine), and the
direction of its upward progression. This fire, and the fire of manas, are directed

[Page 128] along certain routes—or triangles—by the following of the Rod as it
moves in a specified manner. There is a definite occult reason, under the laws of
electricity, behind the known fact that every initiate presented to the Initiator is
accompanied by two of the Masters, Who stand one on either side of the initiate. The
three of Them together form a triangle which makes the work possible.

The force of the Rod is twofold, and its power terrific. Apart and alone the initiate
could not receive the voltage from the Rod without serious hurt, but in triangular
transmission comes safety. We need to remember here that two Masters sponsor all
applicants for initiation, and represent two polarities of the electric All. Part of Their
function is to stand with applicants for initiation when they come before the Great

Lord.

When the rods are held in the hands of the Initiator in His position of power, and at
the stated seasons, they act as transmitters of electric force from very high levels, so
high indeed that the "Flaming Diamond," at certain of the final initiations, the sixth and seventh, transmits force via the Logos from outside the system altogether. This
major Rod is the one used on this planet, but within the system there are several such

Rods of Power, and they are to be found in three grades—if it may be so expressed.

One Rod of Initiation is used for the first two initiations, and is wielded by the Great Lord. It is magnetised by the application of the "Flaming Diamond," the
magnetisation being repeated for each new World Teacher. There is a wonderful
ceremony performed at the time that a new World Teacher takes office, in which He
receives His Rod of Power—the same Rod as used since the foundation of our

Planetary Hierarchy-and holds it forth to the Lord of the [Page 129] World, Who
touches it with His own mighty Rod, causing a fresh recharging of its electric
capacity. This ceremony takes place at Shamballa.

The Rod of Initiation known as the "Flaming Diamond," is used by Sanat Kumara, the

One Initiator. This Rod lies hidden "in the East," and holds the fire hidden that
irradiates the Wisdom Religion. This Rod was brought by the Lord of the World from

Venus, and once in every world period it is subjected to a similar process to that of the
lesser Rod, only this time it is recharged by the direct action of the Logos Himself, the

Logos of the solar system. The exact location of this Rod is known only to the Lord
of the World and to the Chohans of the rays, and being the talisman of this evolution
the Chohan of the second ray is—under the Lord of the World—its prime guardian,
aided by the deva Lord of the second plane. The Buddhas of Activity are responsible
for its custody, and under Them the Chohan of the ray. It is produced only at stated
times, when specific work has to be done. It is used not only at the initiating of men,
but at certain planetary functions of which nothing is at present known. It has its
place and function in certain ceremonies connected with the inner round, and the
triangle formed by the Earth, Mars, and Mercury.

The purpose of the Rods of Power.

In the sceptre of a ruling monarch at this day is hidden the symbolism of these various

Rods. They are duly recognised as symbols of office and of power, but it is not
generally appreciated that they are of electrical origin, and that their true significance
is concerned with the dynamic stimulation of all the subordinates in office who come
under their touch thus inspiring them to increased activity and service for the race.

[Page 130]

The great Rod of Power of the Logos Himself is hidden in the sun.

To recapitulate, the esoteric location of the various rods is as follows:—

1. The Rod of the Bodhisattva lies hidden in the "heart of the wisdom," that is, at

Shamballa.

2. The Rod of the One Initiator is hidden in "the East," a definite planetary location.

3. The Rod of the solar Logos is hidden in "the heart of the sun," that mysterious
subjective sphere which lies back of our physical sun, and of which our physical sun
is but the environing shield and envelope.

4. The Rod of the cosmic Logos associated with our solar Logos is secreted in that
central spot in the heavens around which our solar system revolves, and which is
termed "the central spiritual sun."

One Rod is charged anew at Shamballa for each new World Teacher; the Rod of

Sanat Kumara is charged afresh at each recurring world period, and therefore seven
times in the history of a planetary scheme. The Logoic Rod of Power is electrified at
the recurrence of each new period of creation, or for each solar system through which
the Logos manifests, as a man manifests through his physical body life. The first two
ceremonies take place at Shamballa, the sacred point of planetary manifestation, that
central location in our physical planet which corresponds to the heart of a human
being. Many of the places on the earth's surface, for instance, which are famed for
their healing properties, are thus noted because they are magnetised spots, and their
magnetic properties demonstrate as healing influences. The recognition of these
properties by man is but the preamble of a later and more definite recognition, which
will eventuate when his etheric sight is normally developed.

[Page 131]

These magnetic spots are magnetised in three ways:—

1. By Sanat Kumara working through the Manu. This occurs when it is desirable to
form a central magnetic point which, by its attractive power, will draw into a coherent
whole some race, nation, or large organisation. Every nation has its "magnetic point,"

formed in etheric matter by the application of the "Flaming Diamond" to the ethers; it is the national heart and the basis of the national character. Usually the chief city of a
nation is built up around it, but this is not invariably so.

2. By Sanat Kumara working through the Bodhisattva. In this case, the electric force
in the Rod is wielded in order to draw closer together those influences which
demonstrate in the great religions of the world. The lesser Rod of Power is used here
in conjunction with the greater. By their means the attractive quality or keynote of
any religion is struck, and of any organisation with a religious basis.

3. By Sanat Kumara working through the Mahachohan. By the wielding of the Rod
of Power the magnetic focal points of those great organisations which affect the
civilisation and the culture of a people are brought into coherent activity.

All physical plane organisation—governmental, religious, or cultural—is the working
out of inner forces and causes, and, before they definitely appear in physical
manifestation, a focalisation—if it might be so expressed—of these influences and
energies, takes place on etheric levels. The organisation of the Freemasons is a case
in point. It has two magnetic centres, one of which is in Central Europe. In all the
cases cited, the Lord of the World was the officiating agent, as is ever the case in the
founding of great and important [Page 132] movements. In all lesser movements for
the helping of the race, initiated by the Masters working through Their disciples, the
aid of the Bodhisattva is invoked, and the lesser Rod of Power employed.

When disciples initiate a movement on a relatively tiny scale, the Master with Whom
they work can similarly assist them, and though He wields no Rod of Power, He has
methods whereby He can stimulate and cause to cohere the little endeavour of the
faithful followers. Thus in all departments of human life the Rods of Initiation and
the Words of Power are used. The entire world government functions under law and
order, and the whole scheme is interdependent.

To return to the subject of human initiation, and these Rods of Power. At the time of the Initiation ceremony, after the two great revelations there comes a moment of utter
silence, and in the interim the initiate realises within himself the meaning of "Peace."

He stands, as it were, in a void, or in a vacuum, wherein naught seemingly can reach
him; he stands betwixt earth and heaven for a brief second, conscious of naught but
the meaning of things as they are, realising his own essential divinity, and the part
which he must play when he again returns to earth service from the Council Chamber
of Heaven. He is conscious of no anxiety, fear, or doubt. He has contacted the divine

"Presence," and has seen the vision. He knows what he has to do and how he must do
it, and peace and joy unutterable fill his heart. This is an interlude of stillness before a
period of renewed activity, which begins at the moment that the Rod is applied.

Whilst he has been thus withdrawn within himself, with all his forces centred in his
heart, the attendant Lodge of Masters have been performing certain ceremonies and
chanting certain words, preparatory to the appearance of the Initiator upon the throne,
and the wielding [Page 133] of the Rod. The Hierophant has hitherto been present,
but the work has been handled by the Lodge and the Sponsors. He now ascends to the
place of power, and the Rod is brought to Him by its legitimate custodians.

It is not possible here to publish the details of the next stage, beyond using the
description as embodied in the words "fire descends from heaven." Through the
utterance of certain words and phrases, which are one of the secrets of initiation, and
which vary with each initiation, the electrical force to be employed descends upon the

Rod, passing through the heart and the hand of the Initiator to the Three Who stand in
triangular relation to the throne of office. They receive it in turn, and circulate it by
act of will through Their hearts, thus passing it to the Sponsors. They again, by an act
of will, prepare to transmit it to that centre in the body of the Initiate which is

(according to the initiation) to receive stimulation. Then succeeds an interesting
interlude, wherein the united wills of the Hierarchy are blended in order to transmit
that force which the Rod has put into circulation. The Hierophant utters the word, and
the force is literally thrown into the initiate's bodies and centres, passing down
through the centres on the mental plane, via the astral centres, to the centres on etheric
levels, which finally absorb it. This is the stupendous moment for the initiate, and
brings to him a realisation of the literal absolute truth of the phrase that "God is a
consuming fire." He knows past all gainsaying that fiery energy and electric force
constitute the sumtotal of all that is. He is literally bathed in the fires of purification;
he sees fire on all sides, pouring out through the Rod, circulating around the Triangle,
and passing through the bodies of the two sponsoring adepts. For a brief second, the
entire Lodge of Masters and initiates, standing in Their ceremonial places without the

Triangle, are hidden from view by a wall of [Page 134] pure fire. The initiate sees no
one, save the Hierophant, and is aware of nothing but a fiery blaze of pure, blue-white
flame, which burns, but destroys not, which intensifies the activity of every atom in
his body without disintegrating, and which purifies his entire nature. The fire tries his
work, of what sort it is, and he passes through the Flame.

The Effect of the Application of the Rod.

A. Upon the Initiate's bodies:

The effect is four-fold and lasting, but varies according to the initiation taken. The
action of the Rod is most carefully and scientifically regulated, and at each succeeding
initiation the voltage is increased, and the activity of the resulting fire and its heat intensified. By the application of the Rod the initiate finds:—

1. That the activity of each individual atom in the various bodies is increased,
resulting in a greater degree of nervous energy and an elasticity and resistance which
will serve him in good stead in the strenuous life of service ahead.

2. That matter of an undesirable type in his bodies is shaken loose, and the atomic
wall somewhat destroyed, making the atoms radioactive—if it might be so
expressed—and therefore more easily eliminated.

3. The fires of the body are stimulated, and the total energy of the threefold lower man
is co-ordinated, so that there is less waste of energy and a greater coherence and
uniformity in action.

4. The aligning of the various bodies in connection with the causal, or egoic body is
aided, and thus continuity of consciousness, and receptivity to the behests of the Ego,
become possible.

[Page 135]

The initiate will find, when he returns from the ceremony, and takes up his work in
the world, that the stimulation received will bring about in his bodies a period of great
activity, and also of strife. This strife, persisted in to the point of victory, will result
in his taking out of his body undesirable matter, and building in new and better
material; he will find that his powers for service are enormously increased, and his
nervous energy intensified, so that he can draw upon reserves of force in service
hitherto unsuspected. He will find, also, that the response of the physical brain to the
voice of the higher Self, and its receptivity to the higher and subtler impressions, is
greatly furthered. Eventually, through the work accomplished, he will succeed in
eliminating all matter of a subatomic character, and will then build bodies of
substance of the highest subplane on each plane; he will become aware that all his
energies can be consciously and constructively controlled, that he knows the real
meaning of continuity of consciousness, and can function simultaneously on the three
planes with full inner realisation.

B. Upon the causal or egoic body.

It is only possible to touch very briefly upon the effect of the application of the Rod to
the causal body of the initiate. The subject is immense, and will be more fully dealt
with in A Treatise on Cosmic Fire. There are just two ways in which some idea of the
fundamental truth will be conveyed to the mind of the student, which we might now
consider.

First, the student should bear in mind the interesting significance of the fact that he,
on the physical plane, is a functioning personality, with known and realised
characteristics, and yet withal, that he is a subjective Life, who [Page 136] uses that
personality as a medium of expression, and who—through the agency of the physical,
emotional, and mental bodies which comprise the threefold lower man—makes his
contacts with the physical plane and thus develops. The same general idea of
development must be now extended to the higher Self, the Ego on its own plane. This

Ego is a great solar angel, who is the medium of expression for the Monad or pure spirit, just as is the personality for the Ego on the lower level. From the point of view
of man in the three worlds, this Ego, or Solar Lord, is eternal; he persists throughout
the entire cycle of incarnations, just as the personality persists during the tiny physical
life cycle. Nevertheless, this period of existence is only relatively permanent, and the
day dawns when the life which expresses itself through the medium of the Ego, the

Thinker, the Solar Lord or Manasadeva, seeks to loose itself from even this limitation,
and to return to the source from which it originally emanated.

The life then, which manifested as a solar angel, and which, through inherent energy,
held together through long ages the form egoic, withdraws itself gradually, and the
form slowly dissipates; the lesser lives of which it has been constituted, return to the
general fount of deva substance, plus the increased consciousness and activity which
is theirs through the experience of being built into a form, and utilised by a still higher
aspect of existence. Similarly, in the case of the personality, when the life egoic
withdraws, the threefold lower self dissipates; the little lives which form the body of
what has been called the lunar self (in contradistinction to the solar self, being but its
reflection) are absorbed into the general reservoir of deva substance of a lower
vibration to that which composed the body egoic. Similarly, also, their evolution has
been furthered through [Page 137] having been built into a form for the use of the
higher Self.

Through the application of the Rod of Initiation, the work of separating the spiritual
self from the higher self is furthered, and the imprisoned life gradually escapes, whilst
the causal body is slowly absorbed or dissipated.

This has led to the expression, sometimes used in occult books, of "the cracking of the
causal body" at each initiation, and to the idea of the inner central fire gradually
breaking through and destroying the confining walls, and also of the destruction of the

Temple of Solomon through the withdrawal of the Shekinah. All these phrases are
symbolic wordings, and are attempts to convey to the mind of man fundamental truth
from different angles.

By the time the fourth initiation has been reached, the work of destruction is
accomplished, the solar angel returns to his own place, having performed his function,
and the solar lives seek their point of emanation. The life within the form mounts up
then in triumph to the bosom of its "Father in Heaven," just as the life within the
physical body at the moment of death seeks its source, the Ego, and this likewise in
four stages:—

1. By the withdrawal from the dense physical body.

2. By the withdrawal from the etheric body.

3. By a later vacating of the astral body.

4. A final leaving of the mental body.

Another way of emphasising the same truth is to regard the egoic body as a centre of
force, a wheel of energy, or a lotus, and to picture it as a lotus with nine petals, hiding
within these petals a central unit of three petals; these in their turn secrete the central
life, or the "jewel in the lotus." As evolution proceeds, these three circles of three petals gradually unfold, having a simultaneous effect on one or [Page 138] other of
the central three. These three circles are called respectively the petals of Sacrifice, Love, and Knowledge. At initiation the Rod is applied to the petals in a scientific
manner, and regulated according to ray and tendency. This brings about the opening
of the central bud, the revelation of the jewel, the withdrawal of that jewel from the
casket which has so long shielded it, and its transference to "the crown," as it is
occultly called, meaning its return to the Monad whence it came.

We must clearly recognise that all the above is but an attempt, through the limiting
agency of words, to describe the method and the rites whereby spiritual liberation is
finally achieved in this cycle; first, through the method of evolutionary unfoldment, or
gradual development, and then in the final stages through the Rod of Initiation.

C. Upon the centres.

At the time that initiation is taken, the centres are all active, and the lower four (which
correspond to the Personality) are beginning the process of translating the fire into the
three higher. The dual revolution in the lower centres is clearly to be seen, and the
three higher are commencing to be similarly active. By the application of the Rod of

Initiation at the time of the initiation ceremony, definite results are achieved in
connection with the centres, which might be enumerated as follows:—

The fire at the base of the spine is definitely directed to whichever centre is the object
of special attention. This varies according to ray, or the specialised work of the
initiate.

The centre has its activity intensified, its rate of revolution increased, and certain of
the central spokes of the wheel brought into more active radiance. These spokes

[Page 139] of the wheel, or these petals of the lotus, have a close connection with the
different spirillae in the permanent atoms, for instance, and in their stimulation comes
into play one or more of the corresponding spirillae in the permanent atoms on the
three lower planes. After the third initiation a corresponding stimulation takes place
in the permanent atoms of the Triad, leading to a co-ordination of the buddhic vehicle,
and the transference of the lower polarisation into the higher.

By the application of the Rod of Initiation, the downflow of force from the Ego to the
personality is tripled, the direction of that force being dependent upon whether the
centres receiving attention are the etheric or the astral at the first and second
initiations, or whether the initiate is standing before the Lord of the World. In the
latter case, his mental centres, or their corresponding force vortices on higher levels,
will receive stimulation. When the World Teacher initiates at the first and second
initiations, the direction of the triadal force is turned to the vivification of the heart
and throat centres in their position of synthesising the lower. When the One Initiator
applies the Rod of His power, the downflow is from the Monad, and though the throat
and heart intensify vibration as a response, the main direction of the force is to the
seven head centres, and finally (at liberation) to the radiant head centre above,
synthesising the lesser seven head centres.

The centres, at initiation, receive a fresh access of vibratory capacity and of power,
and this results in the exoteric life as:—

1. A sensitiveness and refinement of the vehicles which may result at first in much suffering to the initiate, but which produce a capacity to respond, that far outweighs
the incidental pain.

[Page 140]

2. A development of psychic faculty that again may lead to temporary distress, but
which eventually causes a recognition of the one self in all selves, which is the goal of
endeavour.

3. A burning away of the etheric web, through the gradual arousing of kundalini and
its correct geometrical progression, and a resultant continuity of consciousness that
enables the initiate consciously to utilise time as a factor on the planes of evolution.

4. A gradual grasp of the law of vibration as an aspect of the basic law of building, the
law of attraction, is brought about, and the initiate learns consciously to build, to
manipulate thought matter for the perfecting of the plans of the Logos, to work in
mental essence, and to apply the law on mental levels, and thereby affect the physical
plane. Motion originates cosmically on cosmic levels, and in the microcosm the same
will be seen. There is an occult hint here that, pondered on, will reveal much. At
initiation, at the moment of the application of the Rod, the initiate consciously realises
the meaning of the Law of Attraction in form building, and in the synthesis of the
three fires. Upon his ability to retain that realisation, and himself to apply the law,
will depend his power to progress.

5. The Hierophant transmits higher manasic energy to the initiate, so that he is
enabled consciously to know and recognise the plan for his group centre, through the
immensely increased stimulation. This force descends from the manasic permanent
atom via the antahkarana, and is directed to whichever centre the Hierophant—under
the law—sees should be stimulated.

6. The Initiator stabilises the force and regulates its flow, as it circulates through the
egoic body, so that when the work of unfoldment is accomplished, the seventh
principle [Page 141] at the Heart of the Lotus can stand revealed. After each initiation
the lotus is more unfolded, and light from the centre begins to blaze forth—a light or
fire which ultimately burns through the three enshrining petals, and permits the full
inner glory to be seen, and the electric fire of spirit to be manifested. As this is
brought about on the second subplane of the mental plane (whereon the egoic lotus is
now situated) a corresponding stimulation takes place in the dense substance which
forms the petals or wheels of the centres on the astral and etheric levels.

[Page 142]

CHAPTER XIV - THE ADMINISTRATION OF THE OATH

CHAPTER XIV

THE ADMINISTRATION OF THE OATH

The Work of the Lodge during Initiation.

We now come to the most solemn part of the initiation
ceremony. This ceremony, from one point of view, divides itself into three parts:—

First. That in which the initiate is concerned and in which he realises his own august

Self, the Presence, and sees the vision and the plan.

Second. That in which the Initiator is concerned, in which He wields the Rod of Fire,
and effects certain specific results in the body of the applicant.

Third. That in which certain words and formulas are committed to the initiate by the

Hierophant, and which he carries away within his consciousness in order the better to
carry out that portion of the plan which concerns himself.

During the whole procedure the Lodge of Masters, congregated without the Triangle
of force, has been occupied with a three-fold work, Their aim being to produce certain
results in the consciousness of the initiate and thus to aid the Hierophant in His
strenuous endeavour. It must be remembered that under the law of economy
wherever there is an application or a transmission of force from one force centre to
another there is a consequent diminution in the centre of withdrawal. This is the basis
of the set times and seasons in connection with the initiation ceremony. The sun

[Page 143] is the source of all energy and power, and the work of the Initiator is
facilitated when advantage is taken of favourable solar conditions. The times and
seasons are ascertained through esoteric solar and cosmic astrology; this being based,
of course, on the correct figures, the true mathematical conception, and a real
knowledge of the basic facts concerning the planets and the solar system. The
horoscope of the initiate is also invariably cast so as to check the time for an
individual initiation, and only when the individual signs blend and coincide with the
ceremonial chart by which the Initiator is guided, is it possible to perform the
ceremony. This is the reason why sometimes initiation has to be postponed to a later
life, even when the initiate has done the necessary work.

The threefold work of the Lodge during the ceremony may be described as follows:—

First: The chanting of certain mantrams sets loose energy from a particular planetary
centre. It must be remembered here that every planetary scheme is a centre in the
body of a Solar Logos, and embodies a peculiar type of energy or force. According to
the energy desired at a particular initiation, so it is transferred, via the sun, from that
planetary centre to the initiate. The procedure is as follows:—

a. The energy is set in motion from the planetary centre through the power of the

Planetary Logos, aided by the scientific knowledge of the Lodge, and the utilisation of
certain words of power.

b. It passes thence to the sun where it mingles with pure solar energy.

c. It is transmitted from the sun to that particular chain in our Earth scheme which
corresponds numerically to the particular originating planetary scheme.

[Page 144]

d. From there it is transferred to the corresponding globe, and thence to the dense
physical planet. By the use of a particular mantram the Initiator then focuses the
energy in His own body, using it both as a receiving and a transmitting station.

Eventually it reaches the initiate, via the Triangle and the Sponsors. It will be
apparent, therefore, to the student that when the Initiator is the Lord of the World, or
the physical reflection of the Planetary Logos of our scheme, the force comes more
directly to the initiate than at the first two initiations, wherein the Bodhisattva is the

Hierophant. Only at the third initiation will the initiate be in a condition to receive
direct planetary force.

Second: The concentration undertaken by the Lodge assists the initiate to realise
within himself the various processes undergone. This is accomplished by working
definitely on his mental body, and thus stimulating all the atoms, through the united
thought power of the Masters. The work of apprehension is thus directly aided. This
concentration in no way resembles hypnotic suggestion, or the powerful impress of
stronger minds upon the weaker. It takes the form of a strenuous meditation by the
assembled Masters and initiates upon the realities concerned and upon the Self;
through the force thus liberated the initiate is enabled to transfer his consciousness
more easily away from the not-self to the divine essentials wherewith he is
immediately concerned. The thought power of the Masters succeeds in shutting out
the vibration of the three worlds and enables the applicant literally to "leave behind
him" all the past and to have that far-seeing vision which sees the end from the
beginning and the things of time as though they were not.

Third: Through certain ceremonial rhythmic action the [Page 145] Lodge greatly
assists in the work of initiation. Just as in the Wesak Festival, results in force
demonstration are brought about by the use of chanted mantrams and the sacred
ceremonial pacing and interweaving of the assembled crowd in the formation of
geometrical figures, so in the initiation ceremony a similar procedure is followed.

The geometrical figures appropriate for the various initiations differ, and herein lies
one of the safeguards of the ceremony. The initiate knows the set figure for his own
initiation, but no more.

All these three aspects of the work of the Masters and initiates in Lodge assembled,
occupy them until the moment when the Rod has been applied. Through its
application the initiate has become a member of the Lodge, and the entire ceremonial
then changes, prior to the taking of the oath and the revelation of the Word and Secret.

The Sponsors drop back from either side of the initiate and take Their places in the
ranks, whilst the three Buddhas of Activity (or Their representatives at the first two
initiations) take Their stand behind the seat of office of the Hierophant. The Lodge
members are grouped differently, and initiates of the same degree as the newly
admitted applicant place themselves around him, and assist in the final part of the
ceremony; the remainder of the initiates and adepts stand in their various grades.

The earlier three stages of the initiation ceremony are the same for all initiations. In
the final two stages those who are not of equal rank with the newly made initiate

(such as first degree initiates at the initiation of a third degree member drop back to
the rear of the Hall of Initiation at Shamballa, and a "wall of silence" is built up through mantric energy between the two groups; a vacuum, so to speak, is formed,
and nothing can then be transmitted from the [Page 146] inner group to the outer. The
latter confine themselves to deep meditation and the chanting of certain formulas, and in the inner group around the Hierophant a dual performance is taking place:—

a. The newly made initiate is taking the oath.

b. Certain Words and Secrets are being handed over to him.

Two Types of Oaths.

All oaths connected with the occult Hierarchy may be divided into two groups:—

1. The Oath of Initiation, in which the initiate binds himself by the most solemn
pledges never to reveal, on pain of summary punishment, any occult secret, or to
express in words outside the Initiation Hall that which has been committed to his
keeping.

2. The Oath of Office, administered when any member of the Lodge takes a specific
post in Hierarchical work. This oath deals with his functions and with his relations to

a. The Lord of the World,
b. His immediate superior,
c. His fellow workers in the Lodge,
d. The world of men whom he is to serve.

It is needless to say more here regarding this latter type of oath, as it concerns only
officials of the Hierarchy.

The Oath of Initiation.

The Oath of Initiation, with which we are dealing now, is divided into three sections,
and is administered by the Hierophant to the initiate, being repeated after the Initiator

[Page 147] phrase by phrase; it is punctuated at various points by the chanting, by
initiates of the same degree, of words in Sensa equivalent to "So let it be."

The three divisions of the oath may be roughly described as:—

1. A solemn phrase embodying the purpose actuating the initiate, a protestation as to
his unchangeable will-attitude, and a solemn declaration as to his realisation, coupled
with a promise to reveal no part of the realised purpose except in so far as his daily
life in the world of men and his service for the race will proclaim it. This involves an
oath as to secrecy concerning the revealed part of the Logoic plan seen in the

"revelation of the vision."

2. An undertaking of a profoundly solemn nature concerning his relation to his other
selves, the Lodge of which he is a member, and the selves of men everywhere. This
involves his attitude to his brothers of all degrees, and includes also a serious
undertaking never to reveal the true nature of the Self aspect as it has been shown to
him in initiation. This includes an oath of secrecy as to the realised relationship of the

Solar Logos to the Planetary Logos, and of the Planetary Logos of our scheme to the
scheme itself.

3. The enunciation of a solemn undertaking never to reveal to anyone the knowledge that has come to him as to the sources of energy and of force with which he has been
brought into contact. This is a triple oath to retain complete silence as to the true
nature of energy, as to its laws of manipulation, and a pledge only to use the force
placed at his disposal through initiation for the service of the race and the furthering
of the plans of the Planetary Logos.

[Page 148]

This great oath is couched in different terms, according to the initiation undergone,
and, as earlier said, is taken in three sections with an interlude between each part
occupied by certain ceremonial work of the initiated group around the newly admitted
brother.

It might here be noted that each section of the oath really concerns one of the three
aspects of divine manifestation, and as the initiate takes his pledge, one of the three

Heads of Departments collaborates with the Initiator in the work of administration. In
this way energy of a triple nature becomes available according to the different
sections of the oath taken. This energy flows down from the three major rays,
through the Hierophant and the corresponding departmental head at the first two
initiations, to the initiate, via the group of initiates of the same degree, so that each
initiation is a means of stimulation and expansion to all. At the final five initiations
the force flows via the three Buddhas of Activity instead of the departmental heads.

It might be of interest to point out here that during this part of the ceremony the group
is bathed in colour, corresponding to the type of energy and its originating planetary
scheme, and it is the work of the Initiator to put the initiate in touch with this energy.

This pours down upon the group from the moment that segregation has been effected,
and is brought about by the Initiator using certain words and elevating His Rod of

Power. The three Buddhas of Activity, Who are the great energy centres upon our
planet, then touch the tip of the Rod with Their staffs of office, a certain mystic Word
is jointly uttered by Them, and the downpour begins, continuing to the end of the
ceremony.

The question may be asked whether any initiates break their oath. Very rarely, for we
must remember that no [Page 149] initiation is taken until a certain stage has been
reached. A few cases have occurred, but as the Lord of the World is cognisant of all
that transpires, the future, as well as the present and the past, no opportunity is ever
given to an initiate to reveal that which is hidden. Intent may exist, but opportunity
will lack. The initiate who thus sins in intention will be struck dumb, and sometimes
dead, prior to thus failing.

[Page 150]

CHAPTER XV - THE GIVING OF THE WORD

CHAPTER XV

THE GIVING OF THE WORD

The Solar Words

The basis of all manifested phenomena is the enunciated sound, or the Word spoken with power, that is, with the full purpose of the will behind it. Herein, as is known,
lies the value of meditation, for meditation produces eventually that inner dynamic
purpose and recollection, or that internal ideation which must invariably precede the
uttering of any creative sound. When it is said that the Logos produced the worlds
through meditation it means that within His own centre of consciousness there was a
period wherein He brooded over and meditated upon the purposes and plans He had in
view; wherein He visualised to Himself the entire world process as a perfected whole,
seeing the end from the beginning and being aware of the detail of the consummated
sphere. Then, when His meditation was concluded, and the whole completed as a
picture before His inner vision, He brought into use a certain Word of Power which
had been committed to Him by the One about Whom naught may be said, the Logos
of the cosmic scheme of which our system is but a part. With cosmic and Logoic
initiations we are not concerned, except in so far as the human initiations reflect their
stupendous prototypes, but it is of interest to the student to realise that just as at each
initiation some Word of Power is committed to the initiate, so similarly to the Logos
was committed the great Word of Power which produced our solar system, that Word
which is called the [Page 151] "Sacred Word," or AUM. It must be here remembered
that this sound AUM is man's endeavour to reproduce on an infinitesimally small
scale the cosmic triple sound whereby creation was made possible. The Words of

Power of all degrees have a triple sequence.

First. They are sounded by some fully self-conscious entity, and this invariably takes
place after a period of deliberation or meditation wherein the purpose in toto is
visualised.

Second. They affect the deva kingdom and produce the creation of forms. This effect
is dual in character—

a. The devas on the evolutionary path, the great builders of the solar system, and those
under them who have passed the human stage respond to the sound of the Word, and
with conscious realisation collaborate with the one who has breathed it forth, and thus
the work is carried out.

b. The devas on the involutionary arc, the lesser builders, who have not passed
through the human stage, also respond to the sound, but unconsciously, or perforce,
and through the power of the initiated vibrations build the required forms out of their
own substance.

Third. They act as a stabilising factor, and as long as the force of the sound persists,
the forms cohere. When the Logos, for instance, finishes the sounding of the sacred

AUM, and the vibration ceases, then disintegration of the forms will ensue. So with
the Planetary Logos, and thus on down the scale.

The Words of Power, or the permutations of the AUM, exist in every possible tone,
sub-tone, and quarter-tone, and upon these shades of sound the work of creation and
its sustentation is built up. A multiplicity of sounds exists within each greater sound
and affects different groups. It [Page 152] must be remembered also that, generally
and broadly speaking, the sounds within the solar system fall into two groups:—

1. The initiatory sounds, or those which produce manifestation or phenomena of any kind on all planes.

2. Eventuating sounds, or those which are produced from within the forms themselves
during the evolutionary process, and which are the aggregate of the tones of every
form in any particular kingdom of nature. Every form likewise has a tone which is
produced by the minute sounds produced by the atoms composing that form. These
sounds grow out of the other group and affect inferior groups or kingdoms, if the
word "inferior" may be used in connection with any department of divine
manifestation. For instance, the human kingdom (the fourth creative Hierarchy) was
produced by a triple AUM sounded in a particular key by the three persons of the

Trinity in unison,—God the Father, God the Son, and God the Holy Spirit, or Shiva,

Vishnu, and Brahma. This sound is still going forth; the interplay and interblending
of the many tiny notes of each human being produces a great united sound which can
be heard in the high places and which, in its turn, is having a definite effect upon the
animal kingdom. It is one of the factors which produces animal forms, both for
human and animal occupation, for it must ever be remembered that man links the
animal and the divine.

It is neither possible nor desirable to enumerate the Words of Power, but certain
general indications may be given which will help the student to realise somewhat the
magnitude of the subject and its intricacy.

[Page 153]

1. The Great Word, as sounded by the Logos of the solar system, and communicated
to Him by His superior.

2. Three Words committed by the Solar Logos to each of the three Logoi as
follows:—

a. The sacred sound A to Shiva, He Who embodies the spirit or will aspect. It is the

Word through which God the Father works.

b. The sound U to Vishnu, God the Son. He is the form-builder and provides the body
which the spirit must occupy, thereby making divine incarnation possible. A is the
life sound, U is the form sound.

c. The sound M to Brahma, Who, in His work of Energy-provider, links in active
intelligence, spirit and form, or the self and not-self.

It might here be pointed out that much information anent the three departments of the

Hierarchy of our planet will come to the student who wisely ponders these functions.

3. Seven Great Words, again based on the sacred three sounds A U M. These
produced creation, or the manifestation of the seven planes of our solar system. They
are committed not to human entities, but to the seven great Devas or Raja-Lords who
are the ensouling lives of a plane; hence in the various initiations their collaboration is
necessary, before these key words can be committed to the initiate.

4. Forty-nine Words related to the forty-nine subplanes or Fires. These again are committed to the forty-nine Builders of the Sacred Fires.

The above two groups of words are in the jurisdiction of the third aspect, and are
given out by Brahma.

5. There are again five Great Words with signs which come under the department of

Vishnu, or God the Son, [Page 154] and are breathed out by Him. By their means the
five kingdoms of nature on the evolutionary arc came into being:—

a. The mineral kingdom.

b. The vegetable kingdom.

c. The animal kingdom.

d. The human kingdom.

e. The spiritual kingdom.

These five are permutations of, or are built up upon the sound U, as the ones earlier
enumerated are built up upon the sound M.

In connection with the first three kingdoms it may be of interest to note that they are
based upon two sounds, the U sounded on the basic key tone of the M. In the fourth
kingdom the M tone is dying down and the two notes sounded forth are the U and the

A. In the fifth kingdom the M has subsided into a distant undertone, the U is blended
with it so as to be indistinguishable, and the A, or Shiva note, is pealing forth in
power, and is practically the only note heard. By the sounding of this note,—that of

Shiva the Destroyer,—the not-self is negated, and all that is not of spirit passes into
dissolution. It is the coming in of the A sound which affects the severance or
liberation of the initiate from the three worlds.

6. There are certain Words also committed to each of the Planetary Logoi, and they
are the basis of planetary manifestation. As is well known, the sound of the Brahma
aspect, or the third aspect of our particular Planetary Logos, is FA, and herein lies
much of illumination as to His point in evolution, for it is immediately apparent that
the A sound is reaching even the dense physical.

7. Within our own Hierarchy there are numbers of Words built up upon the Great

Word of our Planetary Logos, and these are committed to the Departmental Heads,

[Page 155] who in turn pass them on in permutated order to the graded initiates. It
will be wise here for the student to differentiate carefully in his mind between words
and sounds, for the word veils the thought or intended idea or purpose, and the sound
makes it possible to manifest in matter of some kind, on one or other of the seven
planes.

We cannot here trace the expansion of the basic words, from their enunciation by
cosmic entities down to the infinitesimal differentiations produced in the speech of
man, the vocal expression of the animals, and the song of birds. Each is a
manifestation of consciousness in some degree, and each produces an effect. What
the initiate is learning to do is to make sounds consciously, and thus produce a studied
and desired result; to utter words; and be fully aware of the consequence on all planes;
and to create forms and direct energy through sacred sounds, and thus further the ends of evolution.

It has been necessary to digress thus before taking up the committal of words to the
initiate, in order to emphasise the radical importance of the matter, and thus account
for the carefully guarding of this aspect of divine work.

The Use of the Words

We have already dealt with the significance of the Words of Power in a brief manner.

We might now sum up certain of the inferred postulates, and then touch somewhat
upon the initiation ceremony, and the Words as committed to the initiate. The
postulates here made are nine in number, and if duly pondered upon by the aspirant,
will reveal to him much anent the creative process and the power of speech.

1. All the Words of Power are rooted in the Great Word committed to the Solar Logos
at the dawn of manifestation.

[Page 156]

2. All the Words of Power are permutations or expansions of the three basic sounds,
and increase in length as the planes are involved, until the sentences and speech of the
finite unit, man, in their myriad differentiations are arrived at.

3. Therefore, on the path of return, speech becomes ever more brief, words are more
sparingly used, and the time eventually comes when the adept employs formulas of
words only as required to carry out specific purposes along two lines:—

a. Definite creative processes.

b. Specific direction of energy.

This, of course, on the planes in the three worlds.

4. The aspirant, therefore, has mainly three things to do when preparing for
initiation:—

a. To control every activity of his threefold lower nature. This involves the
application of intelligent energy to every atom of his three sheaths—physical, astral,
and mental. It is literally the shining forth of the Brahma, or third aspect, of the inner

God.

b. To control his speech every minute of every day. This is a statement easily made,
but most difficult to make practical. He who achieves it is rapidly nearing
emancipation. This applies not to the reticence, the moroseness, the silence, and the
voicelessness which often distinguishes natures but little evolved, and which are in
reality an inarticulate condition. It refers to the controlled use of words to effect
certain ends, and the retention of speech energy when not needed—a very different
matter. It involves a realisation of cycles; of times and of seasons; it supposes a
knowledge of the power of sound, and of the effects produced [Page 157] through the
spoken word; it involves an apprehension of the building forces of nature and their
due manipulation, and is based on an ability to wield mental matter, and to set it in
motion, in order to produce results in physical matter, consonant with the clearly defined purpose of the inner God. It is the shining forth of the second aspect of the

Self, the Vishnu, or form-building aspect, which is the prime characteristic of the Ego
on its own plane. It would be well to ponder on this.

c. To meditate, and thus arrive at the purpose of the Ego. By thus meditating the first
aspect comes steadily into greater prominence, and the conscious will of the inner

God can make itself felt on the physical plane.

The three activities of the aspirant must parallel each other, and it will be noted that
the second is the outcome of the first and will manifest as energy on the physical
plane. Only when the aspirant has made real progress in these three lines of
endeavour will the first of the Great Words be committed to him.

5. Every Great Word includes within itself its differentiations, its expansions and
permutations, and by its utterance the initiate sets in motion the lesser, through the
vibration of the greater. Hence the terrific responsibility and the magnitude of the
results achieved. Each Word is committed to the initiate orally and visually. It is
spoken to him first in the form of seven syllables, each of which he has to memorise
as a separate Word. Then he is shown how to blend these seven so as to make a
threefold sound and thus produce more united and far reaching results. Finally the
three are blended into one Word which is committed to him. The seven words which
form the Great Word at any initiation are communicated to the initiate by the initiates
of equal rank with his own. This group divides itself into [Page 158] seven groups,
according to subray or ray formation, and each group then chants one word in rapid
rotation. Simultaneously, the colours and symbols of the various sounds pass in front
of him, so that he hears and sees that which is committed to him. The more advanced
group around the throne of office (the three Departmental Heads at the first two
initiations, and the Pratyeka Buddhas at the final ones) chant then for him the triple

Word which blends the seven, and again he sees it before his inner eye. Finally the

Initiator sounds it forth, and the initiate becomes aware within himself, in practical
experience, of the one great sound, and knows in one particular centre what its
vibration is. As is well known, every centre is connected with some plane, scheme,
ray, and other septenary divisions, and thus the significance of its inner reaction will
be apparent.

6. The Masters and initiates, in Their work of aiding the evolution of the three worlds,
concern Themselves principally with the seven syllables of the Word of Their degree
or initiated grade. The three Words which blend the seven are seldom used except
under the direct sanction of one of the departmental heads (according to the syllable
involved each Word is directly connected with the triple AUM, and therefore with the

Brahma, Vishnu, or Siva aspect, of which the three Heads are the planetary
representatives).

When any initiate desires to use, for evolutionary purposes, the entire Word as a unit,
the sanction of the assembled Lodge has to be gained, for such a Word affects the
matter of an entire plane within a planetary scheme, and consequently the matter of
those planes which are subsidiary to the one involved. For instance, an initiate of the
third degree, in sounding the Word of his degree, affects the matter of the lower
mental subplanes, and subsequently the matter of the astral and physical planes. An
initiate of the second degree similarly affects the astral plane, and subsequently [Page 159] the physical. Far reaching results are thus achieved, and the work of many is
thus affected.

7. Every Word, differentiated or synthesised, affects the deva kingdoms, and hence
the form-building aspects of manifestation. No sound is ever made without producing
a corresponding response in deva substance, and driving multitudes of tiny lives to
take specific forms. These forms persist and carry out their functions just as long as
the sound which caused them is prolonged, and the specific will-energy of the one

Who initiated the sound is directed towards the living form. This is equally true of a

Solar Logos enunciating the AUM, and thus producing the solar system; of a

Planetary Logos sounding his planetary Word, and producing a planetary scheme; of
an adept producing results for the helping of humanity on the physical plane; and of
an ordinary human being, who—in much differentiated diversified speech—expresses
an inner purpose or state of mind, and thus builds a form or vehicle in deva substance.

The majority of human beings as yet build unconsciously, and the form constructed is
either of a beneficent or maleficent agency, according to the underlying motive or
purpose of the man, and will carry out his will as long as its term of being persists.

8. Every Word sounded is distinguished by:

a. A specific colour.

b. A particular tone.

c. A special form.

d. A degree of energy or activity.

e. The nature of the ensouling life, self-conscious, conscious, or unconscious, God,
man, or deva.

The student, again, will find this equally true of a solar system, of a planetary scheme,
of a human being, of a thought form ensouled by an elemental life, and of the atom of
the physicist or chemist. In the knowledge of these facts, [Page 160] and in their
conscious realisation, may be known the true occultist. The Solar Logos sounded
forth a Word, the form of our solar system came into being, its color being blue and
its note a particular cosmic musical tone. Its degree of activity is of a specific
mathematical notation beyond the grasp of the human mind at this stage of
development; and the nature of its great ensouling Life, that of the triple Logos, is
active, intelligent Love.

9. The Great Word of our solar system keys in, if it might be so expressed, with other

Words, and is but one Word of the sevenfold Word, known to that great Existence

Who stands in the same relation to the Solar Logos as the latter does to the Planetary

Logos. The sacred Words of seven solar systems (of which ours is but one) make up
this septenary sound, which vibrates at this time in the cosmic spheres.

In these nine statements are very cursorily summed up the major truths anent the
creative processes in the solar system. In them lies hidden the secret of the true
magic, and in their comprehension will come to the man who has spiritual intuition,
purity of life and motive, altruistic intention, and a stern self-control and courage, the
power to further the purposes of the Ego, who is a conscious collaborator in the work
of evolution, and a sharer in part of the plans of the Planetary Logos of our scheme.

They are given in this brief form both to protect the concealed truths and yet to reveal them to those who are ready.

These seven Words of the solar system, which form the logoic Word which we only
know in its triple form as AUM, are revealed at the seven initiations.

At the first initiation is given the Word for the physical plane.

[Page 161]

At the second initiation is given the Word for the astral plane.

At the third initiation is given the Word for the lower mental plane.

At this initiation, in which, as earlier said, the Hierophant is the Lord of the World,
not only is the Word given for the lower mental plane, but a word which synthesises
the three Words for the three worlds is also committed. It is given to the initiate as a
topic for meditation, until he takes the fourth initiation, but he is forbidden to use it
until the final liberation, as it gives entire control on the three lower planes.

At the fourth initiation the Word for the higher mental plane is imparted.

At the fifth initiation the Word for the buddhic plane is given.

At the sixth initiation the Word for the atmic plane.

At the seventh initiation the Word for the monadic plane is given.

At the sixth initiation the Word which synthesises the fourth, fifth and sixth Words is
given by the Hierophant, and thus the initiate wields complete control, through the
power of sound, over the substance of the five planes of human evolution. At the
seventh initiation the triple AUM, in its true character, is revealed to the illuminated

Buddha, and he can then manipulate energy in the six worlds or planes.

Two more initiations can be taken, but little is ever said about them on our earth
scheme, for the reason that our scheme is not a "sacred" scheme, and few, if any, of our humanity achieve the eighth and ninth initiations. To do so, they must first pass
to another scheme for a lengthy period of service and instruction. All that can be
hinted at is [Page 162] that at the eighth initiation the duality of the triple AUM is
brought out, and at the ninth the one sound of the Absolute stands revealed, and its
significance is heard and seen. This brings into the consciousness of the initiate
somewhat of the energy and power of the "One about Whom Naught may be Said" or
the Logos of our Solar Logos. The unit of consciousness is then perfect, as the Logos
is perfect, and passes on to work paralleling that of the Solar Logos. Such is the great
program and the opportunity reaching out before the sons of man, aye, and before
every atom everywhere.

[Page 163]

CHAPTER XVl - THE IMPARTING OF THE SECRETS

CHAPTER XVl

THE IMPARTING OF THE SECRETS

We now come to the consideration of the secrets committed at the initiation ceremony
to the initiate. It is apparent, of course, that only the fact of the secret, and an
indication as to the matter with which it concerns itself can be touched upon, and even
this would be left unmentioned were it not that a knowledge of the general outline of
the subject may inspire the applicant for initiation to a more careful study of such a
subject and to a more diligent equipping of his mental body with information.

Thereby (when in due course of time he stands before the Initiator) he will lose no
time in utilising the acquired secret.

The Sevenfold Secret.

After the administration of the oath which pledges the initiate to inviolable secrecy,
the newly made initiate advances alone closer to the Hierophant; he then places his
hand upon the lower end of the Rod of Initiation which is held in the centre by the

Hierophant. The Three Who stand around the throne of office then place Their hands
upon the glowing diamond which surmounts the Rod, and when these five
personalities are thus linked by the circulating energy from the Rod, the Initiator
confides to the initiate the secret. The reason for this is as follows: Each of the five
initiations with which we are immediately concerned (for the higher two, not being
compulsory, are outside our present consideration) affects one of the five centres in
man.

[Page 164]

1. The head,

2. The heart,

3. The throat,

4. The solar plexus,

5. The base of the spine,

and reveals to him knowledge concerning the various types of force or energy by
which the solar system is animated, and which reach him via a particular etheric
centre. At the application of the Rod his centres were affected in a particular fashion.

By the impartation of the Secret, the reason is committed to his care, and that reason
is demonstrated to him to be identical with that which necessarily produces some
particular planetary manifestation, and which causes a certain specific greater cycle.

It might be pointed out that:—

1. Each secret concerns one or other of the seven great planes of the solar system.

2. Each secret deals with, and is the enunciation of, one of the seven laws of nature.

They therefore concern one or other of the basic evolutions of each planetary scheme.

Each scheme embodies one of the laws as its primary law, and all its evolutions tend
to demonstrate the perfection of that law with its six subsidiary mutations, these six
differing in one particular in each case according to the primary law manifested.

3. Each secret conveys a key to the nature of some particular Planetary Logos, and consequently gives the clue to the characteristics of those Monads who are on that
particular planetary ray. It is obvious how necessary such knowledge is to the adept
who seeks to work with the sons of men, and to manipulate the force currents
affecting them and which they emanate.

[Page 165]

4. Each secret concerns some one ray or colour and gives the number, note, and the
vibration which corresponds.

These seven secrets are simply short formulas, not of mantric value, such as in the
case of the Sacred Word, but of a mathematical nature, precisely worded so as to
convey the exact intent of the speaker. To the uninitiated they would look and sound
like algebraical formulas, except that each is composed (when seen clairvoyantly) of
an oval of a specific hue, according to the secret imparted, containing five peculiar
hieroglyphics or symbols. One symbol contains the formula of the law concerned,
another gives the planetary key and tone, a third deals with vibration, whilst the fourth
shows the number and department under which the ray concerned falls. The last
hieroglyph gives one of the seven hierarchical keys by means of which the members
of our planetary hierarchy can link up with the solar. This is evidently very vague and
ambiguous information, but it will serve to show that, as in the case of the Words,
apprehension had to involve two senses, so in the cognition of the secrets the two
senses again come into play, and the secret is both heard and appears symbolically to
the inner eye.

It will now be apparent why so much stress is laid upon the study of symbols, and
why students are urged to ponder and meditate upon the cosmic and systemic signs. It
prepares them for the grasp and inner retention of the symbols and formulas which
embody the knowledge whereby they can eventually work. These formulas are based
upon nine symbols which are now recognised:—

1. The cross in its varying forms.

2. The lotus.

3. The triangle.

4. The cube.

[Page 166]

5. The sphere and the point.

6. Eight animal forms, the goat, the bull, the elephant, the man, the dragon, the bear,
the lion, and the dog.

7. The line.

8. Certain signs of the Zodiac, hence the need for the study of astrology.

9. The cup, or the holy grail.

All these symbols allied, interwoven, or taken in part, are combined to express one or
other of the seven Secrets. The initiate has to recognise them by sight as well as to
hear them, and by an effort of the will to imprint them irrevocably upon his memory.

This he is aided to do in three ways:—First, by a long prior training in observation;
this can be begun here and now by all aspirants, and as they learn to imprint details
accurately upon their memory they are laying the foundation for that acute
instantaneous apprehension of that which is shown them by the Hierophant; secondly,
by having cultivated within themselves the power to visualise again that which has once been seen. It will be apparent here why the emphasis has been laid by all wise
teachers of meditation upon the faculty of the careful building of mental pictures. The
aim has been twofold:—

a. To teach the student to visualise his thought-forms accurately, so that when he
begins to create consciously he may lose no time in inaccurate transformation.

b. To enable him to picture again accurately the imparted secret, so that it may
instantly be of use to him whenever needed.

Finally, by the strongly applied will of the other four Personalities who are holding
the Rod at the same time as the [Page 167] initiate. Their trained intense mental
concentration greatly facilitates his apprehension.

In the case of human evolution certain types of force are generated, dealt with,
assimilated, and used, at first unconsciously, and finally with full intelligence.

a. In the Hall of Ignorance the force or energy of Brahma (the activity and intelligence
of substance) is that mostly dealt with, and the man has to learn the meaning of
activity based on:—

a. Inherent energy.

b. Absorbed energy.

c. Group energy.

d. Material energy, or that which is hidden in physical plane matter.

b. In the Hall of Learning he becomes aware of, and uses the energy of the second
aspect in form building, in social relations, and in family affiliations. He comes to the
recognition of sex and its relations, but as yet views this force as something to be
controlled, but not consciously and constructively utilised.

c. In the Hall of Wisdom he comes to the knowledge of the first aspect of energy, the
dynamic use of will in sacrifice, and to him is then committed the key to the threefold
mystery of energy. This energy in its threefold aspect he became aware of, in the
other two Halls. At the third initiation, and at the fourth and fifth, the three keys to
the three mysteries are given to him.

The key to the mystery sensed in the first Hall, the mystery of Brahma, is handed to
him, and he can then unlock the hidden energies of atomic substance. [Page 168] The
key to the mystery of sex, or of the pairs of opposites, is thrust into his hand, and he
can then unlock the hidden forces of the will aspect. The dynamo of the solar system
is shown to him,—if it might be so expressed—and the intricacies of the mechanism
revealed.

The Three Solar Mysteries.

The three mysteries of the solar system are:—

1. The mystery of Electricity. The mystery of Brahma. The secret of the third aspect.

It is latent in the physical sun.

2. The mystery of Polarity, or of the universal sex impulse. The secret of the second
aspect. It is latent in the Heart of the Sun, or the subjective Sun.

3. The mystery of Fire itself, or the dynamic central systemic force. The secret of the
first aspect. It is latent in the Central Spiritual Sun.

Their Sequential Revelation.

The secrets, as imparted sequentially to the initiate, are roughly three in number,
though within them may be found lesser mysteries which are earlier revealed. At the
third initiation the first of the three fundamental secrets of the solar system is imparted
to the initiate, immediately after he has taken the oath. This we might, for lack of a
better term, call "the secret of electricity." It concerns the phenomena of the dense objective manifestation of the Logos. It would be wise here for the student to
remember that the three planes of the three worlds, physical, astral, and mental, form
the dense physical body of the solar Logos, whilst the [Page 169] four higher form

His etheric body. Students are apt to forget that our seven planes are the seven sub-
planes of the cosmic physical. This has a very definite bearing on the secret of
electricity. This is why the secret is not revealed till the third initiation, and is
prepared for by the impartation of two lesser secrets which concern the physical and
astral planes, and which are imparted at the first two initiations by the Bodhisattva.

Electrical phenomena are scientifically recognised as dual in nature, but the inherent
triplicity of electricity is as yet but a matter for speculation for modern science. The
fact that it is triple is demonstrated to the initiate at the first initiation, and the secret of how to balance forces on the physical plane, and thereby produce equilibrium, is
revealed to him at the first initiation. This secret likewise puts him in touch with
certain of the Builders on the physical plane—that is, on the etheric levels—and he
can then produce physical plane phenomena should he deem it wise. This he seldom
does, as the results gained thereby are practically unimportant and he wastes not
energy in this manner. The workers with the involutionary forces, the brothers of
darkness, employ this method for the startling and the enthralling of the unwary. Not
thus work the brothers of humanity.

The secret of the coherence of the atom is revealed to the initiate, and he then is in a
position to study the microcosm under the law of correspondences in a new and
illuminating manner. Similarly, through this revelation concerning the densest part of
the logoic body, he can ascertain much concerning the previous solar system, and the
facts anent the first round of our scheme. This secret is also called "the mystery of
matter."

At the second initiation "the secret of the sea" is unfolded to him, and through this revelation two subjects of profound [Page 170] interest become clarified to his inner
vision. They are:—

a. The mystery of the astral light.

b. The law of karma.

He is, after this, in a position to do two things, without which he cannot work off that
which hinders, and thus achieve liberation; he can read the akashic records and
ascertain the past, thereby enabling himself to work intelligently in the present, and he
can begin to balance his karma, to work off his obligations, and to understand how
karma in the three worlds can be negated. The relation of that hierarchy of spiritual
beings who are connected with the law of karma as it affects man is demonstrated to
him, and he knows with first-hand knowledge that the lords of karma are no myth, or
symbolical units, but are highly intelligent entities who wield the law for the benefit
of humanity, and thus enable men to become fully self-conscious and self -reliant in
the occult sense, and to become creators through perfected knowledge.

At the third initiation "the secret of fohat" is given to him, and then the mystery of the threefold body of the triple Logos is his, and the why of the phenomena of the dense
liquid and gaseous bodies of the Supreme Being is enfolded before his amazed vision.

The two secrets previously imparted, and the knowledge which they gave having been
utilised, the initiate is now in a position to profit by this greater revelation, and to
understand somewhat the following facts:—

1. The creative process of thought form building.

2. The transmission of energy from the Ego to the physical body via the force centres
on the various planes.

[Page 171]

3. The uprising of kundalini, its geometrical progression, and its vivification of all the
centres.

By the knowledge thus imparted, and the progress which the initiate has made in the
study of the law of analogy, he can comprehend the manipulation of the same forces
on a vastly larger scale in the planetary scheme and in the solar system. The method
of development in the three earlier rounds is revealed to him, and he understands,
practically as well as theoretically, the evolutionary process in its earlier stages. The
key to the three lower kingdoms of nature is in his hands, and certain ideas anent the
subject of polarity, of at-one-ment, and essential union, are beginning to come within
his range of consciousness, only waiting for the fourth initiation to complete the
revelation.

This secret of electricity, which is essentially triple in its nature, deals with the

Brahma or third aspect, and is called sometimes by the following names:—

1. The Secret of Brahma.

2. The Revelation of the Mother.

3. The Secret of Fohatic Force.

4. The Mystery of the Creator.

5. The Secret of the Three Who issued from the First (solar system),

and also by four mystic phrases conveying much light to the intuition:

6. The Boat of Mystery which Ploughs the Ocean.

7. The Key to the Divine Storehouse.

8. The Light that Guides through the triple caves of Darkness.

9. The Clue to the Energy uniting Fire and Water.

[Page 172]

In all these names much information will come to the student who carefully ponders
them, remembering that they deal with the Brahma aspect in its lowest manifestation
and with the three worlds of human endeavour, and thus meditating, the student must
relate this present solar system to the preceding one, in which the Brahma aspect
dominated, as the Vishnu, or consciousness aspect dominates in this.

The initiate, through the knowledge imparted, is now in a position to understand his
own triple lower nature, and therefore to balance it in relation to the higher, to read
the records and understand his place within the group, to manipulate the forces in the
three worlds and thereby effect liberation for himself, thus helping the ends of
evolution, and to co-operate intelligently with the plans of the Planetary Logos as they
may be revealed to him stage by stage. He can now wield power, and becomes a
centre of energy in a greatly increased degree, being able to dispense or retract force
currents. The moment a man becomes consciously powerful on the mental plane, his
power for good is a hundredfold increased.

At the fourth initiation another of the great secrets is revealed to him. It is called "the mystery of polarity," and the clue to the significance of sex in every department of
nature on all the planes is given to him. It is not possible to say much along these
lines. All that can be done is to enumerate some of the subjects to which it gives the
clue, adding to this the information that in our planetary scheme, owing to the point in
evolution of our own Planetary Logos, this secret is the most vital. Our Planetary

Logos is at the stage wherein He is consciously seeking the at-one-ment with his polar
opposite, another Planetary Logos. [Page 173] The subjects on which this secret
throws a flood of light are:—

a. Sex on the physical plane. It gives us a key to the mystery of the separation of the
sexes in Lemurian days.

b. The balancing of forces in all departments of nature.

c. The clue as to which Scheme forms with ours a duality.

d. The true name of our Planetary Logos and His relation to the Solar Logos.

e. "The Marriage of the Lamb" and the problem of the heavenly bride. A clue to this lies in the solar system of S.... which must be read astrologically.

f. The mystery of the Gemini, and the connection of our particular Planetary Logos
with that constellation.

On a lesser scale, and in relation to the microcosm, the following subjects are
illuminated when the initiate receives the second great secret, or the fourth which
includes the earlier lesser ones:—

g. The processes of at-one-ment in the different kingdoms of nature. The bridging
between the kingdoms is shown him, and he sees the unity of the scheme.

h. The method of egoic at-one-ment is seen clearly revealed, and the antahkarana is
shown in its real nature, and having been thus revealed, is dispensed with.

i. The essential unity existing between the Ego and the personality is seen.

j. The relation of the two evolutions, human and deva, is no longer a mystery, but
their position in the body of the Heavenly Man is seen to be a fact.

[Page 174]

One could go on emphasising the multiplicity of matters which the mystery of
polarity, when revealed, makes clear to the initiate, but the above suffices. This secret
concerns primarily the Vishnu, or second aspect. It sums up in one short phrase the
totality of knowledge gained in the Hall of Wisdom, as the earlier secrets summed up
the totality achieved in the Hall of Learning. It deals with consciousness and its
development by and through the matter aspect. It concerns literally the unification of
the self and the not-self till they are verily and indeed one.

At the fifth initiation the great secret which concerns the fire or spirit aspect is
revealed to the wondering and amazed Master, and He realises in a sense
incomprehensible to man the fact that all is fire and fire is all. This secret may be said
to reveal to the Initiate that which makes clear to Him:—

a. The secret name of the Planetary Logos, thus revealing one syllable of the name of
the Solar Logos.

b. The work and method of the destroyer aspect of divinity.

c. The processes whereby obscuration and pralaya are induced.

d. The mathematical formula which sums up all the cycles of manifestation.

e. The triple nature of fire, and the effect of the great fire upon the lesser.

As this Shiva, or first, aspect is the one which will arrive at perfection, or, rather,
come within the reach of comprehension within the next solar system, it profits not to
continue considering this secret. The following tabulation may make the whole
matter clearer to the mind of the student:—

[Page 175]

Secret of

Initiation

Logos Concerned

Source of Energy

Planes

Fohat Third Brahma Creator

Physical Sun Seven, Six, Five

Polarity

Fourth Vishnu Preserver

Subjective Sun

Four, Three

Fire

Fifth Shiva Destroyer

Central Spiritual Sun Two

As the student will observe, the source of the particular energy concerned is one
aspect of the sun.

At the sixth and seventh initiations two more secrets are revealed, one—a lesser
secret—preparing the way for the revelation of the fourth. Only four secrets of a
major order are revealed to initiates on this planet, and herein lies the clue to our
position in the scheme of solar evolution. There are only five secrets altogether, of a
major kind, revealed in this solar system, owing to the fact that this is a system
wherein pre-eminently the fifth principle of mind forms the basis of unfoldment. This
fifth revelation is only imparted to those who pass to the Schemes of synthesis.

[Page 176]

CHAPTER XVII - DIVERSITIES OF INITIATIONS

CHAPTER XVII

DIVERSITIES OF INITIATIONS

Major and Minor Initiations.

In dealing with this question of the diversities of initiations it may be of value to the
student to remember that the great moment in which a man passed out of the animal
kingdom into the human, which is called in many occult textbooks the "moment of
individualisation," was in itself one of the greatest of all initiations. Individualisation is the conscious apprehension by the self of its relation to all that constitutes the not-self, and in this great initiatory process, as in all the later ones, the awakening of
consciousness is preceded by a period of gradual development; the awakening is
instantaneous at the moment of self-realisation for the first time, and is always
succeeded by another period of gradual evolution. This period of gradual evolution,
in its turn leads up to a later crisis which is called Initiation. In the one case, we have
initiation into self-conscious existence, in the other, initiation into spiritual existence.

These realisations, or apprehended expansions of consciousness, are under natural
law, and come in due course of time to every soul without exception. In a lesser
degree they are undergone daily by every human being, as his mental grip of life and
experience gradually grows, but they only become initiations into the wisdom (as
differentiated from expansions of knowledge) when the knowledge gained is:—

[Page 177]

a. Consciously sought for.

b. Self-sacrificingly applied to life.

c. Willingly used in service for others.

d. Intelligently utilised on the side of evolution.

Only souls of a certain amount of experience and development do all these four things
consistently and steadily, and thus transmute knowledge into wisdom, and experience
into quality. The ordinary average man transmutes ignorance into knowledge, and
experience into faculty. It would be helpful if all of us pondered upon the difference
between inherent quality and innate faculty; one is the very nature of buddhi, or
wisdom, and the other of manas, or mind. The union of these two, through a man's
conscious effort, results in a major initiation.

These results are brought about in two ways:—First, by a man's own unaided effort,
which leads him in due course of time to find his own centre of consciousness, to be
guided and led by the inner ruler or Ego entirely, and to unravel, through strenuous
effort and painful endeavour, the mystery of the universe, which is concealed in
material substance energised by Fohat. Secondly, by a man's efforts, supplemented
by the intelligent loving co-operation of the Knowers of the race, the Masters of the

Wisdom. In this case the process is quicker, for a man comes under instruction—
should he so desire—and subsequently, when he has on his part provided the right
conditions, there is placed at his disposal the knowledge and the help of Those Who
have achieved. In order to avail himself of this help he has to work with the material
of his own body, building right material into an ordered form, and has therefore to
learn discrimination in the choice of matter, and to understand the laws of vibration
and of construction. This entails the mastering, in some measure, of the laws that govern the [Page 178] Brahma and Vishnu aspects: it means a faculty of vibrating
with atomic accuracy, and the development of the quality of attractiveness, which is
the basis of the building, or Vishnu aspect.

He has to equip, also, his mental body so that it may be an explainer and transmitter,
and not a hindering factor as now. He must likewise develop group activity, and learn
to work in a co-ordinated manner with other units. These are the main things that a
man must accomplish along the path of initiation, but when he has worked at them, he
will find the Way, it will be made clear to him, and he will then join the ranks of the

Knowers.

Another point to be remembered is that this effort to make people co-operate
intelligently with the Hierarchy, and to train them to join the ranks of the Lodge, is, as
earlier pointed out, a special effort (inaugurated in Atlantean days and continued to
this time) made by the Hierarchy of the planet, and is very largely in the nature of an
experiment. The method whereby a man assumes conscious place in the body of a

Heavenly Man differs in different planetary Schemes; the Heavenly Man, Who uses
our planetary Scheme as His body of manifestation, chooses to work in this particular
way during this particular period for His own specific purposes; it is part of the
process of vitalising one of His centres, and of linking up His heart centre with its
connection in the head. As other of His centres are vitalised, and come into full
activity, other methods of stimulating the cells in His body (the deva and human
monads) may be followed, but for the present the cosmic Rod of Initiation, which is
applied to a Heavenly Man, in much the same manner as the lesser rods are applied to
man, is being utilised in such a way that it produces that specific stimulation which
demonstrates in the activity of man on the Path of Probation and the Path of Initiation.

[Page 179]

Therefore man must recognise the cyclic nature of initiation, and the place of the
process in time and space. This is a special period of activity in the cycle of a

Heavenly Man, and it works out on our planet as a vast period of trial or initiatory
testing; it is, nevertheless, equally a period of vitalisation and of opportunity.

We must also endeavour to realise the fact that initiation may be seen taking place on
the three planes in the three worlds, and the thought must ever be borne in mind of the
relative value and place of the unit, or cell, in the body of a Heavenly Man. The point
must here be emphasised that the major initiations, or the initiations of manas, are
those taken on the mental plane and in the causal body. They mark the point in
evolution where the unit recognizes in fact, and not only in theory, his identity with
the divine Manasaputra in Whose body he has place. Initiations can be taken on the
physical plane, on the astral, and on the lower mental, but they are not considered
major initiations, and are not a conscious, co-ordinated, unified stimulation that
involves the whole man.

A man, therefore, may take initiation on each plane, but only those initiations which
mark his transference from a lower four into a higher three are considered so in the
real sense of the word, and only those in which a man transfers his consciousness
from the lower quarternary into the triad are major initiations. We have, therefore,
three grades of initiations:—

First, initiations in which a man transfers his consciousness from the lower four
subplanes of the physical, astral, and mental planes respectively, into the higher three
subplanes. When this is done upon the mental plane a man is then known technically
as a disciple, an initiate, an adept. He uses then each of the three higher subplanes of
the mental plane as a point from [Page 180] which to work his way completely out of
the three worlds of human manifestation into the triad. Therefore it is apparent that
what one might consider as lesser initiations can be taken on the physical and astral
planes, in the conscious control of their three higher subplanes. These are true
initiations, but do not make a man what is technically understood as a Master of the

Wisdom. He is simply an adept of a lesser degree.

Secondly, initiations in which a man transfers his consciousness from plane to plane,
instead of from subplane to subplane. Herein comes a point to be carefully
recognised. A true Master of the Wisdom has not only taken the lesser initiations
referred to above, but has also taken the five steps involved in the conscious control of
the five planes of human evolution. It remains for him then to take the two final
initiations which make him a Chohan of the sixth degree, and a Buddha, before that
control is extended to the remaining two planes of the solar system. It is obvious,
therefore, that it is correct to speak of the seven initiations, yet it would be
nevertheless equally correct to enumerate five, ten, or twelve initiations. The matter
is complicated for occult students, owing to certain mysterious factors about which
they can naturally know nothing, and which must remain to them, as yet, utterly
incomprehensible. These factors are founded in the individuality of the Heavenly

Man Himself, and involve such mysteries as His particular karma, the aim He may
have in view for any particular cycle, and the turning of the attention of the cosmic
ego of a Heavenly Man to His reflection, the evolving Heavenly Man of a solar
system.

A further factor may also be found in certain periods of stimulation, and of increased
vitalisation, such as a cosmic initiation produces. These outside effects naturally

[Page 181] produce results in the units or cells in the body of the Heavenly Man, and
lead often to events unforeseen and apparently inexplicable.

Thirdly, initiations in which a Heavenly Man may take either a minor or a major
initiation, thereby involving His entire nature. For instance, when individualisation
took place during the Lemurian, or the third root race, and the human family in this
cycle definitely came into manifestation, it signified a major initiation for our

Heavenly Man. The present stimulation in hierarchical effort is leading up to a lesser
initiation. Each great cycle sees a major initiation of a Heavenly Man taken on one or
other of the globes, and herein again complication lies, and much food for thought.

To the three above points we might also briefly add that of the coming in, or passing
out, of any particular ray. The little that can be said upon this point, which is one of
the greatest difficulty, might be summed up in the following three statements: First,
that initiations taken on the four minor rays rank not in equality with initiations taken
upon the major three. This is complicated somewhat by the fact that within the
planetary Scheme, during cyclic evolution, a minor ray may be temporarily regarded
as a major ray. For instance, at this particular time in our planetary Scheme, the
seventh Ray of Ceremonial Law or Order is regarded as a major ray, being a ray of
synthesis, and one on which the Mahachohan is blending His work. Secondly, that the first three initiations are taken upon the ray of the Ego, and link a man up with the
great White Lodge; the last two are taken upon the ray of the monad, and have a
definite effect upon the path for service that will be chosen later by the adept. This
statement must be linked up with that earlier made, which stated that the fifth
initiation made a man [Page 182] a member of the Greater Lodge, or Brotherhood, on

Sirius, being literally the first of the Sirian initiations. The fourth initiation is the
synthesis of the Initiations of the Threshold in the Sirian Lodge. Finally, according to
the ray on which initiation is taken, so very largely depends the subsequent path of
service.

The Day of Opportunity.

The question might here be asked wherein this information is of value to the student.

In illustration of this it would be wise if students would ponder the significance of the
coming in of the present Ray of Ceremonial Law or Magic. It is the ray that deals
with the building forces of nature, that concerns itself with the utilisation of the form
intelligently by the life aspect. It is largely the ray of executive work, with the object
of building, co-ordinating and producing cohesion in the four lower kingdoms of
nature. It is distinguished largely by the energy which manifests itself in ritual, but
this word ritual must not be narrowed down to its present use in connection with

Masonic, or religious ritual. Its application is far wider than this, and includes the
methods of organisation which are demonstrated in all civilised communities, such as
in the world of commerce and of finance, and the great business organisations
everywhere to be seen. Above all, its interest lies for us in the fact that it is the ray
which brings opportunity to the occidental races, and through the medium of this life
force of executive organisation, of government by rule and order, by rhythm and by
ritual, will come the time wherein the occidental races (with their active, concrete
mind, and their vast business capacity) can take initiation,—an initiation, we must
remember, upon a ray which is temporarily recognised as a major ray. A large
number of the initiates and [Page 183] those who have obtained adeptship in the last
cycle, have been orientals and those in Hindu bodies. This cycle has been dominated
by the sixth ray, which is just passing out, and the two preceding. In the preservation
of equilibrium the time now comes when a period of attainment by occidentals will be
seen, and this upon a ray suited to their type of mind. It is interesting to note that the
oriental type attains its objective through meditation, with a modicum of executive
organisation and ritual, and that the occidental will achieve largely through the
organisation which lower mind produces, and a type of meditation of which intense
business concentration might be considered an illustration. The one-pointed
application of the mind by a European or American business man might be regarded
as a type of meditation. In the purification of motive lying back of this application
will come, for the occidental, his day of opportunity.

By availing themselves of the present day of opportunity, and by conformity to the
rules for treading the Path, will come to many in the West the chance to take these
further steps. That opportunity will be found by the man who is ready in the place
where he is, and among the familiar circumstances of his daily life. It will be found in
attention to duty, in the surmounting of tests and trials, and in that inner adherence to
the voice of the God within, which is the mark of every applicant for initiation.

Initiation involves the very thing that is done from day to day by any who are
consciously endeavoring to train themselves:—the next point to be reached, and the next bit of work to be accomplished is pointed out by the Master (either the God
within or a man's Master if he is consciously aware of Him) and the reason is given.

Then the Teacher stands aside and watches the aspirant achieve. As He watches, He
recognises points of crisis, where the application of a test will do one of two [Page

184] things, focalise and disperse any remaining unconquered evil—if that term might
here be used—and demonstrate to the disciple both his weakness and his strength. In
the great initiations, the same procedure can be seen, and the ability of the disciple to
pass these greater tests and stages is dependent upon his ability to meet and surmount
the daily lesser ones. "He that is faithful in that which is least is faithful also in
much," is an occult statement of fact, and should characterise the whole daily activity
of the true aspirant; the "much" is surmounted and passed, because it is regarded
simply as an intensification of the normal, and no initiate has ever passed the great
test of initiation who has not accustomed himself to pass lesser tests every day of his
life; tests then come to be regarded as normal, and are considered, when encountered,
as part of the usual fabric of his life. When this attitude of mind is attained and held,
there exists no surprise or possible defeat.

[Page 185]

CHAPTER XVIII - THE SEVEN PATHS

CHAPTER XVIII

THE SEVEN PATHS

As might be expected, very little has appeared in our literature as to the seven Paths
which stretch before the man who has reached the fifth initiation. It is obviously
impossible, and also unnecessary, to convey to our mind any impression as to the
significance of these paths, or as to the attributes needed for their treading. As time
progresses and the race reaches a higher point of development, we shall be able to
comprehend more, but under the law of economy it would be fruitless effort for the
teachers of the race to instruct us on the characteristics needed for the treading of the
seven Paths, before we have as yet apprehended or developed those required for
traversing the Probationary Path, not to mention the Path of Initiation.

One general fact we do know, and that is, that before these Paths can be trodden, a
man must be a Master of the Wisdom, he must he a Brother of Compassion, and he
must be able, through intelligence and love, to wield the law. Our part at this time is
to fit ourselves for the treading of the Path of Initiation, by the discipline of the

Probationary Path, by the careful direction of the life, by obedience to the law as
understood, and by service to the race. When we have attained liberation, then these

Paths will stretch before us, and the one that we should tread will become apparent to
us. All in this system works under the great law of attraction, and therefore,
according to our vibration, [Page 186] according to our colour and tone, will depend,
in all probability, our choice. The greater free will of the cosmic system is under
limitation, just as is the free will of the system of which we are a part, and the free
will of man himself. Upon innate quality will depend the direction of our further
progress.

These seven Paths might be enumerated as follows, and certain deductions, based on the law of correspondence, might be given out, provided always that we remember
that words serve more to blind than to elucidate, and that the briefest details only are
possible.

1. The Path of Earth Service.

This is the Path that keeps a man linked to the Hierarchy that is pledged to the service
of our planet, and to the help of its evolutions. It comprises those who work under the

Lord of the World in the seven groups into which our Masters of the Wisdom are
divided. Not so many Masters follow this Path as some of the others, and only
enough are permitted to do so to carry on planetary evolution satisfactorily. More is
known about this path than about the others, and more will be found out as members
of our humanity fit themselves to contact the Brotherhood. Their field of employ,

Their methods of work, will eventually become exoteric knowledge, and as the seven
groups are recognised and known, schools of development for the filling of posts in
these groups will be the logical sequence.

2. The Path of Magnetic Work.

Those who do the work of wielding forces, or electrical magnetism for the use of the

Great Ones on all the planes, pass to this Path. They wield the elemental formative
energy, manipulating matter of every density and vibration. [Page 187] Great waves
of ideas and surging currents of public opinion on astral levels, as well as on the
higher levels where the Great Ones work, are manipulated by them. A large number
of fifth ray people, those who have the Ray of Concrete Knowledge for their monadic
ray, pass to this line of endeavour. The inherent quality in the type of the monad
settles usually the line of activity. The karma of the fifth ray is one of the factors
which produces this. These monads work with Fohat, and must, to the end of the
greater manvantara. They have their eventual position on the cosmic mental plane,
but as yet the capacity for abstract thought is so little developed that it is impossible
for us to comprehend the significance of this expression.

3. The Path of Training for Planetary Logoi.

This Path is trodden by those who will take up the work of the seven Planetary Logoi
of the next system, and of the forty-nine sub-planetary Logoi, Their assistants, and of
certain other Entities working in that particular department. There will be seven
systems, though we are only concerned with the three major systems, of which our
present system is the second major system. Each Chohan of a ray takes a certain
number of initiates of the sixth initiation and trains them specially for this work;
special aptitude in colour and sound predisposes the choice, and the ability to work
with "psyche," or the spirits in evolution marks a man out for this high post. We
might say that the Planetary Logoi are the divine psychologists, and therefore in the
training for this post psychology is the basic subject, though it is a psychology
inconceivable as yet to us. Every Planetary Logos has, in His own special planet,
schools for the development of subordinate Logoi, and there trains Them for this high
office, giving Them opportunity for wide experience. Even [Page 188] the Logoi

Themselves progress onward, and Their places must be taken.

4. The Path to Sirius.

Very little may be communicated about this Path, and the curiously close relation
between it and the Pleiades can only be mentioned, further speculation being
impossible. The bulk of liberated humanity goes this way, and the prospect holds out
glorious possibilities. The seven stars of the Pleiades are the goal for the seven types,
and this is hinted at in the Book of Job, in the words, "Canst thou bind the sweet
influence of the Pleiades?" In the mystery of this influence, and in the secret of the
sun Sirius, are hidden the facts of our cosmic evolution, and incidentally, therefore, of
our solar system.

5. The Ray Path.

It is difficult to know by what other name to call this Path, as so little is known about
it. In treading it, a man stays on his own ray, and works thereon in the various
kingdoms on all the planes, carrying out the behests of the Lord of the World, and
working under His direction. It carries a man to every part of the solar system, yet
links him definitely with the synthetic ray. It is a very complex path, for it
necessitates a capacity for the most intricate mathematics, and an ability to geometrise
in a manner incomprehensible to our three-dimensional brains. This path is taken by
the man to whom the law of vibration is of profound importance. He works first in
the council chamber of the Lord of the World at Shamballa, manipulating the law of
vibration on his own ray. Later he will have his habitat on the planet corresponding to
his own ray, and [Page 189] not on the earth unless he is on the ray of the Planetary

Logos holding sway upon the earth. Later again as his evolution progresses, he will
pass to the sun; then having mastered all connected with vibration in this system he
will pass to the cosmic system, going off his own ray (which is but a subsidiary ray of
one cosmic ray), on to the corresponding cosmic ray.

Just as the evolution of man in this system is fivefold, so in the above we have
enumerated the principal five Paths from which a Master has to choose. The
remaining two can only be touched upon still more briefly, for they hold but a very
few of the evolving sons of men, owing to the high point of attainment necessitated
for their entrance, and the fact that those who enter upon them pass out of the system
altogether. They do not lead to Sirius, as do some of the other Paths. It will be noted
that four groups remain in the system, passing eventually, in dim and distant aeons, to
the cosmic planes. One group passes directly to Sirius, and the remaining two groups
pass directly after initiation to the cosmic planes, with no period of intermediate work
on earth, in the system, or on Sirius. These two Paths are:—

6. The Path the Logos Himself Is On.

It will have become apparent to all occult students who have studied with care the
world processes in the light of the law of correspondences, that the Logos on the
cosmic planes is evolving inner cosmic vision, just as man in his lesser degree is
aiming at the same vision in the system. This might be called the development of the
cosmic third eye. In the physical plane structure of the eye lies hid the secret and in
its study may come some revelation of the mystery.

[Page 190]

A certain part of the eye is the nucleus of sight, and the apparatus of vision itself; the remainder of the eye acts as a protecting shell, and both parts are required, and neither
can exist without the other. So in this greater case, only the analogy exists on such
high levels that words only blur and dim the truth. Certain of the sons of men, a
nucleus who reached a very high initiation in the previous solar system, formed an
esoteric group around the Logos when He decided upon further progress. In
consequence He formed this system, cosmic desire for incarnation driving Him on.

This esoteric group remains with the Logos on the atomic, or first plane of the system,
on the subjective inner side, and it corresponds, in an occult sense, to the pupil of the
eye. The real home of these great Entities is upon the cosmic buddhic plane.

Gradually, by dint of hard effort, certain Masters have qualified Themselves, or are
qualifying Themselves, to take the place of the original members of the group,
permitting of Their return to a cosmic centre around which our system, and the greater
system of Sirius revolve. Only one adept here and there has the necessary
qualifications, for it involves the development of a certain type of response to cosmic
vibration. It means a specialising in the inner sight, and the development of a certain
measure of cosmic vision. More of the deva evolution pass to this path than do the
human. Human beings pass to it via the deva evolution, which can be entered by
transference to the fifth Path, the ray Path. On this latter Path, the two evolutions can
merge, and from the fifth Path the sixth can be entered.

7. The Path of Absolute Sonship.

This Sonship is a correspondence on the highest plane to that grade of discipleship
which we call "Son of the Master." [Page 191] It is the Sonship to a Being higher
than our Logos, of whom we may not speak. It is the great controlling Path of Karma.

The Lipika Lords are on this Path, and all who are fitted for that line of work, and
who are close to the Logos in a personal intimate sense, pass to the Path of absolute

Sonship. It is the Path of the special intimates of the Logos, and into Their hands He
has put the working out of karma in the solar system. They know His wishes, His will
and His aim, and to Them He entrusts the carrying out of His behests. This group,
associated with the Logos, forms a special group linked to a still higher Logos.

[Page 192]

CHAPTER XIX - RULES FOR APPLICANTS

CHAPTER XIX

RULES FOR APPLICANTS

There are certain aphorisms and injunctions which the applicant for initiation needs to
study and obey. There is a great distinction between the terms "aspirant to the Path"

and "applicant for initiation." He who aspires and strives towards discipleship is in no way pledged to the same specific attitude and discipline as is the applicant for
initiation, and he can, if he so choose, take as long as he desires in the treading of the

Probationary Path. The man who sees initiation is in a different position, and having
once made application has to bring his life under a definite rule, and a strict regime
which is only optional to the disciple.

The rules given here are fourteen in number, and are gathered from a series of instructions compiled for those who seek to take the first initiation.

RULES for APPLICANTS

Rule I.

Let the disciple search within the heart's deep cave. If there the fire burns bright,
warming his brother yet heating not himself, the hour has come for making
application to stand before the door.

When love for all beings, irrespective of who they may be, is beginning to be a
realised fact in the heart of a disciple, and yet nevertheless love for himself exists not,
then comes [Page 193] the indication that he is nearing the Portal of Initiation, and
may make the necessary preliminary pledges. These are necessitated before his

Master hands in his name as a candidate for initiation. If he cares not for the suffering
and pain of the lower self, if it is immaterial to him whether happiness comes his way
or not, if the sole purpose of his life is to serve and save the world, and if his brother's
need is for him of greater moment than his own, then is the fire oflove irradiating his
being, and the world can warm itself at his feet. This love has to be a practical, tested
manifestation, and not just a theory, nor simply an impractical ideal and a pleasing
sentiment. It is something that has grown in the trials and tests of life, so that the
primary impulse of the life is towards self-sacrifice and the immolation of the lower
nature.

Rule 2.

When application has been made in triple form, then let the disciple withdraw that
application, and forget it has been made.

Herein lies one of the initial tests. The disciple's attitude of mind must be that he
cares not whether he takes initiation or not. Selfish motive must not enter in. Only
those applications which reach the Master through the energy engendered through
pure altruistic motive are transmitted by Him to the recording angel of the Hierarchy,
only those disciples who seek initiation because of the added power to help and bless
that it confers, will find a response to their plea. These careless of initiation receive
not the occult accolade, and those anxious, through selfishness or curiosity, to
participate in the mysteries, enter not the door but remain knocking outside. Those
who are keen to serve, those who are weighed down with a sense of world need, and
the personal [Page 194] responsibility thereby awakened, and who have fulfilled the
law, knock and meet with response, and make application which meets with
recognition. They are the ones who send forth a cry for added power to aid, which
penetrates to the ear of Those Who silently wait.

Rule 3.

Triple the call must be, and long it takes to sound it forth. Let the disciple sound the
cry across the desert, over the sea, and through the fires which separate him from the
veiled and hidden door.

Under this symbology comes to the disciple the injunction to make the desert of the physical plane life to blossom like the rose, so that from the garden of the lower life
may arise those sounds and scents, and a vibration strong enough to cross the
intervening space between it and the portal; to still the restless waters of the emotional
life, so that in their limpid, still expanse, that portal may be reflected, and the lower
life mirror forth the spiritual life of the indwelling divinity; to pass through the fiery
furnace those motives, words, and thoughts which are the mainspring of activity, and
have their origin upon the mental plane. When these three aspects of the manifesting

Ego, the God within, are brought under control, co-ordinated, and utilised, then, even
unconsciously to himself, will the voice of the disciple be heard, demanding the
opening of the door. When the lower life upon the physical plane is fertilised, the
emotional stabilised, and the mental transmuted, then naught can prevent the latch
upon that door being lifted, and the disciple passing through. Only synchronous
vibration to that which lies the other side of the door produces its opening, and when
the key of the disciple's life is attuning itself to that [Page 195] of the hierarchical life, then, one by one, the doors will open, and nothing can keep them closed.

Rule 4.

Let the disciple tend the evolution of the fire; nourish the lesser lives, and thus keep
the wheel revolving.

Here comes an injunction to the disciple to remember his responsibility to those many
lesser lives which, in their sumtotal, compose his triple body of manifestation. Thus
is evolution possible, and thus each life, in the different kingdoms of nature,
consciously or unconsciously, fulfils its function of rightly energising that which is to
it as is the planet to the sun. Thus will the unfolding of the plan logoic proceed with
greater accuracy. The kingdom of God is within, and the duty of that inner hidden

Ruler is twofold, first, to the lives which form the bodies, physical, astral, and mental,
and then to the macrocosm, the world of which the microcosm is but an infinitesimal
part.

Rule 5.

Let the applicant see to it that the solar angel dims the light of the lunar angels,
remaining the sole luminary in the microcosmic sky.

To fulfil this injunction all applicants need to do two things, first, to study their origin,
to realise their own true psychology occultly understood, and to become scientifically
aware of the real nature of the Ego, or the Higher Self, functioning in the causal body.

Then they have to assert upon the physical plane, through the medium of the three
lower bodies, their innate divinity, and to demonstrate in ever increasing degree their
essential value. Secondly, to study the constitution of man, to understand the method

[Page 196] of functioning in the lower nature, to realise the interdependence and
interrelation of all living things, and thus bring the lesser lives, which compose those
three bodies of manifestation, under control. Thus the solar Lord, the inner Reality,
the Son of the Father, and the Thinker on his own plane becomes the intermediary
between that which is of the earth, earthy, and that which finds its home with in the
sun. Two verses in the Christian Bible hide something of this idea within themselves,
and students in the occident may find it helpful to meditate upon them: "The
kingdoms of this world are become the kingdom of our Lord and of His Christ." "O

Lord, our God, other lords beside Thee have had dominion over us, but by Thee only
will we make mention of Thy name." The last verse is particularly interesting, as it
demonstrates the suppression of the lower sound and creative force by that which is of
higher origin.

Rule 6

The purificatory fires burn dim and low when the third is sacrificed to the fourth.

Therefore let the disciple refrain from taking life, and let him nourish that which is
lowest with the produce of the second.

This rule might be summed up in the trite instruction to each disciple that he be
strictly vegetarian. The lower nature becomes clogged and heavy, and the inner blaze
cannot shine forth when meat is included in the diet. This is a drastic rule for
applicants, and may not be violated. Aspirants can choose to eat meat or not as they
prefer, but at a certain stage upon the path it is essential that all meat eating of every
kind be stopped, and the strictest attention must be paid to diet. A disciple must
confine himself to vegetables, grains, fruits and nuts. Only thus can he build the

[Page 197] type of physical body which can stand the entry of the real man who has
stood in his subtler bodies before the Initiator. Should he not do this, and should it be
possible for him to take initiation without having thus prepared himself, the physical
body would be shattered by the energy pouring through the newly stimulated centres,
and dire danger to the brain, the spine, or the heart would eventuate.

It must, of course, here be recognised that no hard or fast rules can ever be laid down,
except the initial one that for all applicants for initiation meat, fish, and fermented
liquors of all kinds, as well as the use of tobacco, are absolutely forbidden. For those
who can stand it, eggs and cheese are sometimes better eliminated from the diet, but
this is not in any way compulsory. It is advisable always that those who are in
process of developing psychic faculties of any kind should not permit themselves to
eat eggs and very little cheese. Milk and butter come under a different category, and
most initiates and applicants find it necessary to retain them in the diet. A few
exceptional people can subsist and retain their full physical energies on the diet
mentioned in the preceding paragraph, but there the ideal is embodied, and, as we all
know, the ideal is seldom attainable in the present transitional period.

In this connection two things should be emphasised: First, the need that all applicants
have for common sense; this factor is very often lacking, and students do well to
remember that unbalanced fanatics are not desirable members of the Hierarchy.

Equilibrium, a just sense of proportion, a due regard for environing conditions, and a
sane common sense are the marks of the true occultist. When a real sense of humour
exists likewise, many dangers will be avoided. Secondly, a recognition of time, and
an ability to move slowly when effecting changes in the diet and in the habits of a
lifetime. Everything in nature progresses [Page 198] slowly, and applicants must
learn the occult truth of the words:—"Make haste slowly." A process of gradual
elimination is usually the path of wisdom, and this eliminating period should—under
ideal conditions which so seldom exist—cover the stage which we call that of the
aspirant, so that when a man becomes an applicant for initiation he will have done the
necessary preparatory purification of the diet.

Rule 7.

Let the disciple turn his attention to the enunciating of those sounds which echo in the
halls where walks the Master. Let him not sound the lesser notes which awaken
vibration within the halls of Maya.

The disciple who seeks to enter within the Portals of Initiation cannot do so until he
has learnt the power of speech and the power of silence. This has a deeper and a
wider significance than perhaps is apparent, for it holds, if rightly interpreted, the key
to manifestation, the clue to the great cycles, and the revelation of the purpose
underlying pralaya. Until a man comprehends the significance of the spoken word,
and until he utilises the silence of the high places for the bringing about of desired
effects on one plane or another, he cannot be admitted into those realms wherein
every sound and every word spoken produces powerful results in matter of some kind,
being energised by two predominant factors, (a) a powerful will, scientifically
applied, (b) right motive, purified in the fires.

An adept is a creator in mental matter, an originator of impulses on the mental plane,
thereby producing results in astral or physical manifestation. These results are
powerful and effective, and hence the necessity for their originator to be pure in
thought, accurate in word, and skilful in [Page 199] action. When these ideas are
realised by applicants, the immediate consequence will be important changes in the
life of every day. These changes might, for the sake of their practical use, be
enumerated as follows:

a. Motives will be closely searched, and a strict check will be kept upon originating
impulses. Hence during the first year in which the applicant devotes himself to the
work of preparation for initiation he will, three times a day, keep a written account of
the investigations he pursues, which concern his motives, or the mainspring of action.

b. Speech will be watched, and an endeavour will be made to eliminate all unkind,
unnecessary and wasteful words. The effects of the spoken word will be studied, and
be traced back to those originating impulses which, in every case, initiate action upon
the physical plane.

c. Silence will be cultivated, and applicants will be careful to preserve strict silence
concerning themselves, their occult work or knowledge, the affairs of those associated
with them, and the work of their occult group. Only in group circles or in connection
with their superiors will a wise latitude in speech be permitted. There is a time to
speak. That time comes when the group can be served by wise words, a careful
intimation of conditions, good or bad, and a rare, but necessary word to some brother
concerning the inner life, or to some superior or group of officials, in case where a
brother may be hindering a group through error of some kind, or might help the group
if put to different work.

d. The effect of the Sacred Word will be studied, and conditions for its use wisely
arranged. The sounding [Page 200] of the Word, and its effect upon a particular
esoteric centre (not in any case whatsoever a physical centre) will be watched, and the
life thereby influenced and regulated.

The whole question of the study of sound and of words, sacred or otherwise, has to be
taken up by applicants for initiation. This is something which must be faced more
strenuously by all eventuating occult groups.

Rule 8.

When the disciple nears the portal, the Greater Seven must awaken and bring forth
response from the lesser seven upon the double circle.

This rule is a very difficult one, and one which holds in it the elements of danger for
the man who undertakes too early to tread the final path. Literally it can be
interpreted thus: The would-be initiate must develop somewhat the vibration of the
seven head centres, and thus sweep into increased vibratory activity the seven centres
in the body upon the etheric plane; affecting also, through reciprocal vibration, the
seven physical centres which are inevitably stimulated when the etheric centres
approach their maximum vibration. It is not necessary to enlarge upon this point
beyond pointing out that as the seven centres within the head become responsive to
the Ego the following seven centres,

1. The head, considered as a unit,

2. The heart,

3. The throat,

4. The solar plexus,

5. The base of the spine,

[Page 201]

6. The spleen,

7. The organs of generation,

are also affected, but affected along the line of purification and control. This will
produce results in the definitely physical organs through which man functions on the
physical plane. In illustration:—man can then transfer consciously the creative fire
and energy from the organs of generation to the throat, or, through the conscious
control of the heart, produce suspended animation of the physical body. This is not
achieved through what is called Hatha Yoga practices, or concentrating the attention
upon the physical organs, but through the development of the control by the inner

God, Who works through the head centre and thus dominates all else.

The applicant, therefore, will bend all his energies towards the development of the
spiritual life, which development will be the outcome of right thinking, meditation,
and service. Through deep study of all there is to be known concerning energy and its
focal points, he will co-ordinate his life so that the life of the spirit may flow through
it. This study can only be safely undertaken at present in group work and under
guidance from a teacher; the pupils will pledge themselves to permit no
experimentation in their lives, and no careless trifling with the fires of the body. They
will simply apply themselves to a theoretical comprehension and a life of service.

The centres will then develop normally, whilst the applicant bends his attention to
loving his brother perfectly in truth and in deed, to serving wholeheartedly, to
thinking intelligently, and to keeping a close watch upon himself. He will also record
all that seems to him in his inner life to be concerned with the evolution of the centres.

This record can be surveyed by the teacher, comment made, deduction [Page 202]

sought, and the quota of information thus gained filed for group reference. In this
way much knowledge can be stored up for use.

The applicant who misuses knowledge, who indulges in such practices as "breathing
for development," or concentrating upon the centres, will inevitably fail in his
endeavor to reach the portal, and will pay the price in his body by the appearance of
insanity, of neurasthenic conditions, and various physical ills.

Rule 9.

Let the disciple merge himself within the circle of his other selves. Let but one colour
blend them and their unity appear. Only when the group is known and sensed can
energy be wisely emanated.

One thing all disciples and applicants for initiation have to do is to find that particular
group of servers to which they belong on the inner plane, to recognise them upon the
physical plane, and to unite with them in service for the race. This recognition will be
based upon:—

a. Unity of aim.

b. Oneness of vibration.

c. Identity in group affiliation.

d. Karmic links of long standing.

e. Ability to work in harmonious relation.

Superficially, this may appear one of the easiest of the rules, but in practice it is not
so. Mistakes are easily made, and the problem of working harmoniously in group
alignment is not so simple as it may appear. Egoic vibration and relationship may
exist, yet the outer personalities may not harmonize. It is the work, then, of the
applicant to strengthen the grip of his Ego upon his personality, so that [Page 203] the
esoteric group relation may become possible upon the physical plane. He will do this
by the disciplining of his own personality, and not by the correction of his brothers.

Rule 10.

The Army of the Voice, the devas in their serried ranks, work ceaselessly. Let the
disciple apply himself to the consideration of their methods; let him learn the rules
whereby that Army works within the veils of Maya.

This rule refers to the work of occult investigation, which must be pursued at some
time or another by all who seek initiation. Though it is not safe for the uninitiated to
tamper with the parallel evolution of the devas, yet it is necessary and safe to
investigate the procedure pursued by the builders, the methods followed by them, in
reproducing from the archetype, via the etheric that which we call physical
manifestation; their sounds must be somewhat theoretically cognised, and the sounds
whereby they are swept into activity considered. This involves, therefore, the
organised study, by all applicants, of:—

1. The purpose of sound.

2. The esoteric meaning of words, of grammar, and of syntax.

3. The laws of vibration and of electricity, and many other subsidiary studies which
concern themselves with the manifestation of divinity and consciousness through the
medium of deva substance and the activity of the controlling devas. The laws of the
macrocosm will be investigated, and the correspondence between the activities of the
microcosm, and the active manifestation of the macrocosm will be recognised.

[Page 204]

Rule 11.

Let the disciple transfer the fire from the lower triangle to the higher, and preserve
that which is created through the fire of the midway point.

This means, literally, the control by the initiate of the sex impulse, as usually
understood, and the transference of the fire which now normally vitalises the
generative organs to the throat centre, thus leading to creation upon the mental plane
through the agency of mind. That which is to be created must then be nourished and
sustained by the love energy of nature issuing from the heart centre.

The lower triangle referred to is:—

1. The solar plexus.

2. The base of the spine.

3. The generative organs.

Whilst the higher one is, as pointed out:—

1. The head.

2. The throat.

3. The heart.

This might be interpreted by the superficial reader as an injunction to the celibate life,
and the pledging of the applicant to abstain from all physical manifestation of the sex
impulse. This is not so. Many initiates have attained their objective when duly and
wisely participating in the marriage relation. An initiate cultivates a peculiar attitude
of mind, wherein there is a recognition that all forms of manifestation are divine, and
that the physical plane is as much a form of divine expression as any of the higher
planes. He realises that the lowest manifestation of divinity must be under the
conscious control of that indwelling divinity, and [Page 205] that all acts of every
kind should be regulated by the endeavour to fulfil every duty and obligation, to
control every action and deed, and to utilise the physical vehicle so that the group may
be thereby benefited and aided in its spiritual progress, and the law perfectly fulfilled.

That it may be advisable, at certain stages, for a man to perfect control along any
particular line through a temporary abstention is not to be denied, but that is a means
to an end, and will be succeeded by stages when—the control having been gained—
the man demonstrates perfectly through the medium of the physical body, the
attributes of divinity, and every centre will be normally and wisely used, and, thus
race purposes furthered.

Initiates and Masters, in many cases marry, and normally perform their duties as
husbands, wives, and householders, but all is controlled and regulated by purpose and
intention, and none is carried away by passion or desire. In the perfect man upon the
physical plane, all the centres are under complete control, and their energy is
legitimately used; the spiritual will of the divine inner God is the main factor, and
there will be a unity of effort shown on all the planes through all the centres for the
greatest good of the greatest number.

This point has been touched upon because so many students go astray upon these
matters, and cultivate either an attitude of mind which results in the complete
atrophying of the entire normal physical nature, or indulge in an orgy of license under
the specious plea of "stimulating the centres," and thus furthering astral development.

The true initiate should be known by his wise and sanctified normality, by his steady
conformity to that which is best for the group as emphasised by the group laws of the
land, by his control and his refraining from excess of any kind, and by [Page 206] the
example he sets to his environing associates of spiritual living and moral rectitude,
coupled with the discipline of his life.

Rule 12.

Let the disciple learn the use of the hand in service; let him seek the mark of the
messenger in his feet, and let him learn to see with the eye that looks out from
between the two.

This rule looks easy of interpretation upon the first reading, and seems to enjoin upon
the applicant the use of the hands in service, of the feet upon hierarchical errands, and
the development of clairvoyance. But the real meaning is much more esoteric.

Occultly understood, the "use of the hands" is the utilisation of the chakras for
centres) in the palms of the hands in:—

a. Healing bodily ills.

b. Blessing, and thus curing emotional ills.

c. Raised in prayer, or the use of the centres of the hands during meditation in the
manipulation of mental matter and currents.

These three points will bear careful consideration, and much may be learnt by
occidental students from the study of the life of Christ, and a consideration of His
methods in using His hands. More cannot be said here, as the subject is too vast to be
enlarged upon in this brief commentary.

The "mark of the messenger" in the feet, is a reference to that well-known symbol of the wings on the heels of Mercury. Much upon this subject will be revealed to
students in occult schools who will gather together all that can be found concerning
the Messenger of the Gods, and who also will study with care information which
astrological [Page 207] students have gleaned anent the planet Mercury, and which
occult students have gathered concerning the inner round.

On the surface, the expression "the eye which looks out from between the two seems to signify the third eye, which clairvoyants utilise, but the meaning is very much
deeper than that, and lies hidden in the following facts:—

a. That the inner vision is that which all self-conscious beings, from a Logos to a man,
are in the process of developing.

b. That the Ego, or Higher Self, is literally to the Monad what the third eye is to man,
and therefore is described as looking out from between the Monad or spiritual self on
the one hand, and the personal self on the other.

In the fullest sense, therefore, this rule incites the applicant to develop self-
consciousness, and thus learn to function in the causal body on the higher levels of the
mental plane, controlling from thence all the lower vehicles and seeing clearly all that
can be seen in the three worlds, in the past and in the future.

Rule 13.

Four things the disciple must learn and comprehend before he can be shewn that
inmost mystery: first, the laws of that which radiates; the five meanings of
magnetisation make the second; the third is transmutation, or the secret lost of
alchemy; and lastly the first letter of the Word which has been imparted, or the hidden
name egoic.

This rule cannot be enlarged upon. It concerns mysteries and subjects too immense to
be fully handled here. It is [Page 208] included in these rules so that it may form a
subject for meditation, for study, and for group discussion.

The final rule is very brief and consists of five words.

Rule 14.

Listen, touch, see, apply, know.

These words concern what the Christian might aptly call the consecration of the three
major senses, and their utilisation in the evolution of the inner spiritual life,
application then made of that which is learnt and ascertained, followed by the fruition
of realised knowledge.

[Page 209]

AN ESOTERIC CATECHISM

The following are some words from Archive XIII of the Masters' Records, that carry
with them a message for the struggler on the Way. They are somewhat on the line of
an old catechism, and used to be recited by the participants in the lesser mysteries
before they passed on into the greater.

What seest thou, O Pilgrim? Lift up thine eyes and tell what thou beholdest.

I see a ladder, mounting within the vault of blue, its feet lost sight of in the mists and fogs that circle round our planet.

Where standest thou, O Pilgrim? On what are placed thy feet?

I stand upon a portion of the ladder, the fourth division well nigh mounted; its latter
part stretches before me into the darkness of a stormy night. Beyond that sphere of
utter gloom I see the ladder rise again, radiant and glowing in its fifth division.

What marks those portions which you thus describe as separated from another part?

Do not all form but one completed ladder of clearly marked proportions

Always a gap appeareth to the eye, which (when approached more closely) resolveth
then itself into a Cross, by which one mounteth to the next division.

[Page 210]

What causeth then the Cross? How mount you by its aid?

The Cross is formed by aspirations, instilled by Godlike urge, which cut athwart the
lower world desires, implanted by the life developed from below.

Explain more clearly what you mean, and how that Cross becomes the Way.

The arms that form the Cross become the great dividing line, placed twixt the lower
and the higher. Upon those arms the hands are nailed,—the hands that grasp and
hold, ministering to the lower needs, trained thus through many aeons. Lo, when the
hands are helpless held, and cannot grasp and hold, the inner life slips from its sheath,
mounting the limb upright. It passeth from the lower fourth, and the Cross doth
bridge the gap.

Pass they with ease that mount that limb, and leave the fourth behind?

They pass through tears, through clouds and mists they suffer and they die. They bid
adieu to all earth's friends; they mount the way alone they bridge the gap with loving
deeds done in the pain of living; they lift one hand aloft to Him who standeth just
above; they lean one downward to the man who standeth next below. The hands,
freed from the transverse arms, are freed but to be held. Only the empty nail-marked
hands can keep the chain complete.

Where ends the ladder's length? What point of gloom is pierced by it and where
projects its end?

It cuts the crystallising sphere with all its myriad forms; it [Page 211] pierces through
the watery plane, washed by the swirling tides; it passes through the nethermost hell,
down into densest maya, and ends within the latent fire, the molten lake of fiercest
burning, touching the denizens of fire, the Agnichaitans of the scarlet heat.

Where mounts the ladder's length? Where is its consummation?

It mounteth through the radiant spheres, through all their six divisions. It riseth to the mighty Seat within the final fifth, and passeth from that mighty Seat to yet another
greater.

Who sits upon that mighty Seat within the final fifth?

He with the Name we mention not, save in utter adoration; the Youth of Endless

Summers, the Light of Life itself, the Wondrous One, the Ancient One, Lord of

Venusian Love, the great Kumara with the Flaming Sword, the peace of all the Earth.

Sits He alone, this Wondrous One, upon His sapphire throne?

He sits alone, yet close upon the rainbow steps there stand three other Lords,
garnering the product of Their work and sacrificing all Their gain to aid the Lord of

Love.

Are They assisted in Their work? Do other Ones of greater powers than ours stand
too upon the ladder?

These mighty Four, Action and Love, in wise co-operation work with Their brothers
of a lesser grade, the three Great Lords We know.

[Page 212]

Who aid these mighty Lords Who carry on Their work, linking the lower with the
higher?

The Brothers of Logoic Love in all Their many grades. They stay within the final
fifth till it absorbeth all the fourth.

Where mounts the ladder then?

To the greatest Lord of all, before Whom e'en that Ancient One bends in obeisance
low; before Whose throne of effulgent light Angels of highest rank, Masters and

Lords of uttermost compassion, prostrate Themselves and humbly bend, awaiting the

Word to rise.

When sounds that Word and what transpires when it echoes through the spheres?

That Word sounds not till all is done, until the Lord of endless love deemeth the work
correct. He uttereth then a lesser Word that vibrateth through the scheme. The
greater Lord of cosmic Love, hearing the circling sound, addeth completion to the
chord, and breatheth forth the whole.

What will be seen, O Pilgrim on the Way, when sounds that final chord?

The music of the endless spheres, the merging of the seven; the end of tears, of sin, of
strife, the shattering of forms; the finish of the ladder, the blending in the All,
completion of the circling spheres and their entry into peace.

What part, O Pilgrim on the Way. play you within this scheme? How will you enter into peace? How stand before your Lord?

I play my part with stern resolve, with earnest aspiration; [Page 213] I look above, I
help below; I dream not, nor I rest; I toil; I serve; I reap; I pray; I am the Cross; I am
the Way; I tread upon the work I do; I mount upon my slain self; I kill desire, and I
strive, forgetting all reward. I forego peace; I forfeit rest, and in the stress of pain I
lose myself and find Myself and enter into peace.

[Page 215]

GLOSSARY

Adept. A Master, or human being who, having traversed the path of evolution and
entered upon the final stage of the path, the Path of Initiation, has taken five of the

Initiations, and has therefore passed into the Fifth, or Spiritual kingdom, having but
two more Initiations to take.

Adi. The First; the primeval; the atomic plane of the solar system; the highest of the
seven planes.

Agni. The Lord of Fire in the Vedas. The oldest and most revered of the Gods in

India. One of the three great deities Agni, Vayu and Surya, and also all the three, as
he is the triple aspect of fire; fire is the essence of the solar system. The Bible says:

"Our God is a consuming fire." It is also the symbol of the mental plane of which

Agni is paramountly lord.

Agnichaitans. A group of fire devas.

Atlantis. The continent that was submerged in the Atlantic ocean, according to the
occult teaching and Plato. Atlantis was the home of the Fourth Root Race, whom we
now call the Atlanteans.

Antahkarana. The path, or bridge, between higher and lower mind, serving as a
medium of communication between the two. It is built by the aspirant himself in

mental matter.

Ashram. The centre to which the Master gathers the disciples and aspirants for
personal instruction.

Atma. The Universal Spirit; the divine Monad; the seventh Principle; so called in the
septenary constitution of man. (See diagram in Introduction.)

Atomic Subplane. The matter of the solar system is divided by the occultists into
seven planes or states, the highest of which is the atomic plane. Similarly, each of the
seven planes is divided into seven subplanes, of which the highest is called the atomic
subplane. There are therefore forty-nine subplanes, and seven of these are atomic.

Aura. A subtle invisible essence or fluid which emanates from human and animal bodies, and even from things. It is a psychic effluvium, partaking of both mind and
body. It is electro-vital, and also electro-mental.

Auric egg. An appellation that has been given to the causal body owing to its form.

Bodhisattva. Literally, he whose consciousness has become intelligence, or buddhi.

Those who need but one more incarnation to become perfect buddhas. As used in
these letters the Bodhisattva is the name of the office which is at present occupied by
the Lord Maitreya, Who is known in the occident as the Christ. This office might be
translated as that of World Teacher. The Bodhisattva is the Head of all the religions
of the world, and the Master of the Masters and of the angels.

Buddha. (The). The name given to Gautama. Born in India about B.C. 621 he
became a full Buddha in B.C. 592. The Buddha is one who is the "Enlightened," and
has attained the highest degree of knowledge possible for man in this solar system.

[Page 217]

Buddhi. The Universal Soul or Mind. It is the spiritual soul in man (the Sixth

Principle) and therefore the vehicle of Atma, the Spirit, which is the Seventh

Principle.

Causal Body. This body is, from the standpoint of the physical plane, no body, either
subjective or objective. It is, nevertheless, the centre of the egoic consciousness, and
is formed of the conjunction of buddhi and manas. It is relatively permanent and lasts
throughout the long cycle of incarnations, and is only dissipated after the fourth
initiation, when the need for further rebirth on the part of a human being no longer
exists.

Chohan. Lord, Master, a Chief. In this book it refers to those Adepts who have gone
on and taken the sixth initiation.

Deva (or Angel). A god. In Sanskrit a resplendent deity. A Deva is a celestial being,
whether good, bad, or indifferent. Devas are divided into many groups, and are called
not only angels and archangels, but lesser and greater builders.

Egoic Groups. On the third subplane of the fifth plane, the mental, are found the
causal bodies of the individual men and women. These bodies, which are the
expression of the Ego, or of the individualised self-consciousness, are gathered
together into groups according to the ray or quality of the particular Ego involved.

Elementals. The Spirits of the Elements; the creatures involved in the four kingdoms,
or elements, Earth, Air,Fire, and Water. Except a few of the higher kinds and their
rulers they are forces of nature more than ethereal men and women.

[Page 218]

Etheric body. (Etheric double.) The physical body of a human being is, according to
occult teaching, formed of two parts, the dense physical body, and the etheric body.

The dense physical body is formed of matter of the lowest three subplanes of the
physical plane. The etheric body is formed of the four highest or etheric subplanes of the physical plane.

Fifth Principle. The principle of mind; that faculty in man which is the intelligent
thinking principle, and which differentiates man from the animals.

Fohat. Cosmic electricity; primordial light; the ever-present electrical energy; the
universal propelling vital forces the ceaseless destructive and formative power; the
synthesis of the many forms of electrical phenomena.

Guru. Spiritual Teacher. A Master in metaphysical and ethical doctrines.

Hierarchy. That group of spiritual beings on the inner planes of the solar system who
are the intelligent forces of nature, and who control the evolutionary processes. They
are themselves divided into twelve Hierarchies. Within our planetary scheme, the
earth scheme, there is a reflection of this Hierarchy which is called by the occultist the

Occult Hierarchy. This Hierarchy is formed of chohans, adepts, and initiates working
through their disciples, and, by this means, in the world. (See diagram page 48.)

Initiations. From the Latin root meaning the first principles of any science. Process of
penetrating into the mysteries of the science of the Self and of the one self in all
selves. The Path of Initiation is the final stage of [Page 219] the path of evolution
trodden by man, and is divided into five stages, called the Five Initiations.

Jiva. A separated unit of consciousness.

Kali Yuga. "Yuga" is an age or cycle. According to the Indian philosophy our
evolution is divided into four yugas or cycles. The Kali-yuga is the present age. It
means the "Black Age," a period of 432,000 years.

Karma. Physical action. Metaphysically, the law of retribution; the law of cause and
effect, or ethical causation. There is the karma of merit and the karma of demerit. It
is the power that controls all things, the resultant of moral action, or the moral effect
of an act committed for the attainment of something which gratifies a personal desire.

Kumaras. The highest seven self-conscious beings in the solar system. These seven

Kumaras manifest through the medium of a planetary scheme in the same way as a
human being manifests through the medium of a physical body. They are called by
the Hindu "the mind-born sons of Brahma", amongst other names. They are the
sumtotal of intelligence and of wisdom. Within the planetary scheme the reflection of
the systemic order is also seen. At the head of our world evolution stands the first

Kumara, aided by six other Kumaras, three exoteric and three esoteric. Who are the
focal points for the distribution of the force of the systemic Kumaras.

Kundalini. The power of Life: one of the forces of nature. It is a power known only
to those who practise concentration in yoga, and is centred within the spine.

Lemuria. A modern term first used by some naturalists and now adopted by

Theosophists to indicate a continent [Page 220] that, according to the Secret Doctrine
of the East, preceded Atlantis. It was the home of the third root race.

Logos. The deity manifested through every nation and people. The outward
expression, or the effect of the cause which is ever concealed. Thus, speech is the

Logos of thought, hence it is aptly translated by the "verbum" and the "word" in its metaphysical sense. (See John 1:1-3.).

Lord of Civilisation. (See Mahachohan.)

Lords of the Flame. One of the great Hierarchies of spiritual beings who guide the
solar system. They took control of the evolution of humanity upon this planet about

18 million years ago, during the middle of the Lemurian, or third root race.

Macrocosm. The great universe, literally; or God manifesting through His body, the
solar system.

Mahachohan. The Head of the third great department of the Hierarchy. This great
being is the Lord of Civilisation, and the flowering forth of the principle of
intelligence. He is the embodiment on the planet of the third, or intelligence aspect of
deity in its five activities.

Mahamanvantara. The great interludes of time between two solar systems. This term
is frequently applied to the greater solar cycles. It implies a period of universal
activity.

Manas, or manasic Principle. Literally, the Mind, the mental faculty; that which
distinguishes man from the mere animal. It is the individualising principle; that which
enables man to know that he exists, feels, and knows. It is divided in some

schools into two parts, higher or abstract mind, and lower or concrete mind.

[Page 221]

Mantrams. Verses from the Vedas. In the exoteric sense a mantram (or that psychic
faculty or power that conveys perception or thought) is the older portion of the Vedas,
the second part of which is composed of the Brahmanas. In esoteric phraseology
mantram is the word made flesh, or rendered objective through divine magic. A form
of words or syllables rhythmically arranged, so that when sounded certain vibrations
are generated.

Manu. The representative name of the great Being Who is the Ruler, primal
progenitor and chief of the human race. It comes from the Sanskrit root "man"-to
think.

Manvantara. A period of activity as opposed to a period of rest, without reference to
any specific length of cycle. Frequently used to express a period of planetary activity
and its seven races.

Maya. Sanskrit, "Illusion." Of the principle of form or limitation. The result of
manifestation. Generally used in a relative sense for phenomena or objective
appearances that are created by the mind.

Mayavi rupa. Sanskrit, "Illusive Form." It is the body of manifestation created by the adept by an act of will for use in the three worlds. It has no material connection with
the physical body. It is spiritual and ethereal and passes everywhere without let or
hindrance. It is built by the power of the lower mind, of the highest type of astral
matter.

Microcosm. The little universe, or man manifesting through his body, the physical
body.

Monad. The One. The threefold spirit on its own plane. In occultism it often means
the unified triad—Atma, Buddhi, Manas; Spiritual Will, Intuition and Higher [Page

222] mind,—or the immortal part of man which reincarnates in the lower kingdoms
and gradually progresses through them to man and thence to the final goal.

Nirmanakaya. Those perfected beings who renounce Nirvana (the highest state of
spiritual bliss) and choose a life of self-sacrifice, becoming members of that invisible
host which ever protects humanity within karmic limits.

Permanent atom. Those five atoms, with the mental unit, one on each of the five
planes of human evolution (the mental unit being also on the mental plane) which the
monad appropriates for purposes of manifestation. They form a stable centre and are
relatively permanent. Around them the various sheaths or bodies are built. They are
literally small force centres.

Planetary Logos. This term is generally applied to the seven highest spirits
corresponding to the seven archangels of the Christian. They have all passed through
the human stage and are now manifesting through a planet and its evolutions, in the
same way that man manifests through his physical body. The highest planetary spirit
working through any particular globe is, in reality, the personal God of the planet.

Prakriti. Derives its name from its function as the material cause of the first evolution
of the universe. It may be said to be composed of two roots, "pra" to manifest, and

"krita" to make; meaning, that which caused the universe to manifest itself.

Prana. The Life Principle, the breath of Life. The occultist believes the following
statement: "Life we look upon as the one form of existence, manifesting in what is
called matter, or what, incorrectly separating them; [Page 223] we name Spirit, Soul,
and Matter in man. Matter is the vehicle for the manifestation of soul on this plane of
existence; soul is the vehicle for the manifestation of spirit, and these three as a trinity
are synthesised by Life, which pervades them all."

Purusha. The spiritual self. The embodied self. The word literally means "The
dweller in the city"—that is, in the body. It is derived from the Sanskrit "pura" which means city or body, and "usha" a derivative of the verb "vas," to dwell.

Quaternary. The fourfold lower self, or man, in the three worlds. There are various
divisions of this, but perhaps for our purpose the best is to enumerate the four as
follows:

1. Lower mind.

2. Emotional or kamic body.

3. Prana, or the Life Principle.

4. The etheric body, or the highest division of the twofold physical body.

Raja Lord. The word "Raja" simply means King or Prince; the word has been applied
to those great angels or entities who ensoul the seven planes. These are great devas
who are the sumtotal and the controlling intelligence of a plane.

Raja Yoga. The true system of developing psychic and spiritual powers and union
with one's higher self or the Ego. It involves the exercise, regulation, and
concentration of thought.

Ray. One of the seven streams of force of the Logos; the seven great lights. Each of
them is the embodiment of a great cosmic entity. The seven Rays can be divided

[Page 224] into the three Rays of Aspect and the four Rays of Attribute, as follows:

Rays of Aspect

1. The Ray of Will, or Power.

2. The Ray of Love-Wisdom.

3. The Ray of Activity or Adaptability.

Rays of Attribute

4. The Ray of Harmony, Beauty, Art, or Unity.

5. The Ray of Concrete Knowledge or Science.

6. The Ray of Abstract Idealism or Devotion.

7. The Ray of Ceremonial Magic, or Law.

The above names are simply some chosen from among many, and embody the
different aspects of force by means of which the Logos manifests.

Ring-Pass-not. This is at the circumference of the manifested solar system, and is the
periphery of the influence of the sun, both esoterically and exoterically understood.

The limit of the field of activity of the central life force.

Root Race. One of the seven races of man which evolve upon a planet during the
great cycle of planetary existence. This cycle is called a world period. The Aryan
root race, to which the Hindu, European, and modern American races belong, is the
fifth, the Chinese and Japanese belonging to the fourth race.

Sensa, or Senzar. The name for the secret sacerdotal language, or the "mystery
speech" of the initiated adepts all over the world. It is a universal language, and
largely a hieroglyphic cypher.

[Page 225]

Shamballa. The City of the Gods, which is in the West to some nations, in the East to
others, in the North or South to yet others. It is the sacred island in the Gobi Desert.

It is the home of mysticism and the Secret Doctrine.

Triad. The Spiritual Man; the expression of the monad. It is the germinal spirit containing the potentialities of
divinity. These potentialities will be unfolded
during the course of evolution. This Triad forms the individualised or separated self,
or Ego.

Viveka. The Sanskrit "discrimination." The very first step in the path of
occultism......is the discrimination between the real and the unreal, between substance
and phenomenon, between the Self and the Not-self, between spirit and matter.

Wesak. A festival which takes place in the Himalayas at the full moon of May. It is
said that at this festival, at which all the members of the Hierarchy are present, the

Buddha, for a brief period, renews his touch and association with the work of our
planet.

Yoga. 1. One of the six schools of India, said to be founded by Patanjali, but really of
much earlier origin. 2. The practice of Meditation as a means of leading to spiritual
liberation.

Note: This glossary does not undertake fully to explain all the above terms. It is
simply an attempt to render into English certain words used in this book, so that the
reader may understand their connotation. The majority of the definitions have been
culled from the Theosophical glossary, The Secret Doctrine, and the Voice of the

Silence.

Table of Contents

- CHAPTER I
- CHAPTER II
- CHAPTER III
- CHAPTER IV
- CHAPTER V
- CHAPTER VI
- CHAPTER VII
- CHAPTER VIII
- CHAPTER IX
- CHAPTER X
- CHAPTER XI
- CHAPTER XII
- CHAPTER XIII
- CHAPTER XIV
- CHAPTER XV
- CHAPTER XVl
- CHAPTER XVII - DIVERSITIES OF INITIATIONS
- CHAPTER XVIII
- CHAPTER XIX