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.

1.                  This paragraph emphasizes the abnormality of the process of initiation. This is an important consideration if we are to understand the unusual stress to which the most spiritually-adventuring members of the human family are today subjected.

2.                  If engaged in this process of cultivating the requirements for initiation, one may wonder why one has to try so hard. Others pursuing a more normal course of development may likewise wonder, for, indeed it is possible to move relatively slowly upon the Path if one so chooses.

3.                  How long would the more normal, “graded series of awakenings” take compared to the progress induced by the initiatory process? It may be difficult to answer this question directly. We have been told that if the Solar Angels were not actively engaged cultivating the development of many members of humanity, such human beings would now be no more developed than the most primitive humans on our planet. The active, conscious engagement of the Solar Angels in the process of human development from the time of the opening of the fifth petal of the egoic lotus is an important aspect in the initiatory process.

4.                  We are told that the mode of development known as initiation was begun “at the latter end of the fourth sub-race”. Can we have some idea about when this “latter end” occurred? When asking this question it is important to understand that the Aryan root race is about a million years old, and that there is always an overlap at the juncture of races. The Aryan race is the fifth, and it has been suggested by HPB that when, for instance, the fifth subrace of the fourth root race was in process, conditions were right for the commencement of the first subrace of the fifth root race. Although the Atlantean root race may well be considered some twelve million years old, it is, in a sense related both to form and consciousness, continuing today, as the members, for instance, of the oriental races are to be considered formally the members of the seventh subrace of the fourth or Atlantean root race, and many human beings, in bodies belonging to Atlantean and Aryan root race types are Atlantean in terms of their consciousness.

5.                  If we assume that the latter part of the Atlantean root race comprised, perhaps, the period of the flourishing of the fifth, sixth and seventh subraces, we may judge (given the process of the overlapping of the root races) that the inauguration of the process of initiation on this planet may be, perhaps, only two million years old.

6.                  The process of initiation correlates strongly to the number five, and involves the fifth kingdom of nature and also the Fifth Creative Hierarchy. It would seem that the period of the fifth root race, would, numerologically, be the period during which the process of initiation would flourish.

7.                  We learn that the mode of initiation will persist until the middle of the next round—the fifth round (perhaps in its fourth subdivision). When we look at the numbers, they are interesting—we may be considering a process beginning in the fourth root race and subrace of the fourth round and terminating in the fourth root race and subrace of the fifth round.. Interestingly, the numbers correlate to the Fourth and Fifth Creative Hierarchies—the Creative Hierarchy of human monads and of solar angelic monads respectively.

8.                  When considering the process of initiation upon are planet, we considering a process intended to transfer a large number of monads from participation in the fourth kingdom of nature to a participation in the fifth. It will, however, take much longer to develop the monads of the Fourth Creative Hierarchy until they become members of the Fifth Creative Hierarchy. It may be that an entire mahamanvantara must elapse.

9.                  At that time in the fifth round (“the middle”), we are told that “three-fifths” of the human family will have set foot upon the Path and many will be in the phase of “becoming the Path itself” which means that they will be building the antahkarana (a process which begins during the period approaching the second initiation).

10.              This will signal the period of the esoteric dividing of the “sheep” from the “goats” which probably will occur intensely in the fifth rootrace of the fourth globe (ours) in the fifth round—as the Law of Cleavages (dividing) is correlated with the number five.

11.              The fraction three-fifths signals a majority, and it becomes clear that the abnormal forcing process of initiation (paralleling the abnormal forcing process represented by the intensive cultivation of the majority of today’s humanity by the Solar Angels) is intended to bring that majority into the spiritual stream.

12.              There are many mysteries of timing related to the development of the various root races and subraces. For a deeper understanding of these mysteries, I would recommend a careful reading of the existent and emerging works of the esoteric historian Phillip Lindsay.

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. 

13.              Something of real importance is here hinted. Progress in the initiatory process occurs through “the application of the dynamic electrical force of the Rod” of Initiation—but only on three of the numerous planets in our solar system.

14.              Which planets could these three be? Venus, one might think, would now have no need for such a process, because its Planetary Logos has succeeded, whereas the Logos of our planet (so says our Teaching) has not. Mercury is, in a way, older and more advanced than Venus, and so, it stands to reason, that the process of initiation (which essentially aims at accelerating a retarded process until it has reached the necessary developmental level and regained sufficient developmental speed) would not be used in connection with that planet.

15.              We later learn, however, that the Logos of Venus succeeded, perhaps, precisely because the process of initiation was instituted on that planet. That process is not mentioned in connection with Mercury, however, even though the “Rod of Initiation” may be understood as closely related to the Mercurian “Caduceus”.

16.              The theme of development in the human family, on our planet and in various parts of our solar system, is the transition from emphasis upon the third aspect of divinity to emphasis upon the second. The process of initiation on Earth is intended to accelerate that transition, because it should have happened long ago had the failure on the Moon-chain of the Earth-scheme not occurred.

17.              The Earth is a member of three significant planetary triangles often mentioned: Earth-Mars-Venus, Earth-Venus-Mercury, and Earth-Mars-Saturn. Each of these planets could be considered a possible ‘venue’ for the application of the initiatory process and for different reasons.

18.              We could think of eliminating Venus and Mercury from the three planets upon which the initiatory process is occurring, but in the case of Venus, as stated, we would be incorrect. In subsequent text, Venus is included as one of the three planets. The implication is that Venus reached its present point of advanced achievement through the process of initiation. Mercury, still older, may have done the same, but we cannot be certain.

19.              Perhaps, at one time, the initiatory process was very active in relation to these two planets, for Mercury is intimately connected with the kundalini which the initiatory process awakens, and Venus is symbolic of the loving-luminosity which is the goal of that process (at least with respect to advanced humanity). Now, both of these planets are rapidly reaching that point of achievement at which the process of “obscuration” begins. We might say (IF Mercury were to be included) that the initiatory process is concluded or has almost completed its work.

20.              Each of these triangles is special and could be analyzed extensively. We could with reason focus on Earth-Mars and Saturn because on each of these three planets the third aspect of divinity is particularly pronounced. Earth, Mars and Saturn are, respectively, the physical, astral and mental vehicles of a great third ray Entity.

21.              I would suggest that since the third aspect must be stimulated to integrate more rapidly with the second aspect, these three planets (or at least two of them—for Earth is presently, definitely to be included) are possible candidates for the continued application of initiatory process in future times.

22.              Mars may not yet have reached a sufficient relation to the number five for the initiation process to be occurring presently (or, at least, not in great measure), but Mars has much yet to gain, as, it would seem (considering the Martian influence on humanity and in the animal kingdom) that conditions on Mars may have adversely affected and perhaps retarded the progress of our Planetary Logos. If we begin to speculate in this direction, it may be that Martian development is also retarded and will need extensive initiatory stimulation just as has the Earth.

23.              Saturn is a very old planet—a “synthesizing planet”, a ‘senior’ planet, which, in terms of its unique, intra-planetary developmental process, has not yet reached a period of emphasis upon the number four (for its fourth chain is not yet a focal area of development), so it may be premature to speculate about the process of initiation as it could apply to Saturn. At a later time in the development of this solar system (when the lesser planets are being absorbed by the three synthesizing planets), the day of initiation for Saturn may come, but, if so, an initiatory process far different from anything we can conceive by speculating on the basis of the initiatory process going forward on our planet. Time and far greater knowledge will tell.

24.              We learn that the process of initiation is instituted (when it is instituted) “during every fourth round”. The purpose, it would seem, is to assist with the transition from the lower significance of the number four to the higher significance of the number five. The purpose then, is to make humanity (the humanity of whichever planet) more than humanity by helping them make the transition into the fifth kingdom of nature.

25.              DK begins to speak of the particular emphasis of the Fourth Creative Hierarchy (on planets other than the Earth as well) when that Hierarchy is manifesting on a fourth chain, on a fourth globe and is passing through a fourth round; that emphasis is upon the fourth initiation—the Crucifixion. The numerology is, of course, compelling.

26.              We can understand why the fourth initiation should be so important in the initiatory scheme—namely, because it is the fourth initiation which releases the human monads from the fourth kingdom of nature into the fifth. Before the fourth initiation, the human being is still a member of the fourth kingdom (even though well into the process of spiritual transition as the first three planetary initiations are taken).

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.

27.              The section immediately above is of great importance in understanding the relationship between the Fourth Creative Hierarchy and the Solar Logos. We can realize the fittingness of this statement when we recall that the first law of the soul is the “Law of Sacrifice”, which is especially correlated to the fourth ray. We, therefore, have a relationship involving will (which is an expression of the first aspect), the fourth Creative Hierarchy and the principle of Sacrifice.

28.              When we think of the relationship of the number four to “intelligent union” we think particularly of Mercury, an expression in strong measure of the fourth ray. Mercury is the planet which represents the Fourth Creative Hierarchy and is the “ruler” of this Hierarchy.

29.              We should note that it is impossible to separate the planet Mercury from the fourth initiation (the Fourth Creative Hierarchy’s principle initiation and its principle planet). The two planets Mercury and Saturn, are strongly involved in this initiation. (cf. EA 70-71)

30.              We note that at the fourth initiation “cosmic” truths are presented. We might say that this initiation reveals the door to the process of “cosmic initiation” which the fifth initiation (normally considered the first “Sirian” initiation) opens.

31.              The Solar Logos is engaged in a process of profound sacrifice in which the “solar heart” is deeply instrumental. Humanity’s fourth initiation gives the first real intimation of this sacrifice.

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:—

32.              We are asked to remind ourselves of the profound differences in manifestation from planetary scheme to scheme—even though from scheme to scheme there is also a fundamental likeness.

33.              We are, of course, in no position to ascertain the correctness of what is here said. We simply have to bear the principles in mind, trusting that more light will dawn as we proceed upon the Path. When we are Masters of the Wisdom (or at least Arhats) we will be in a better position to study the technicalities concerning the various planetary schemes.

34.              It is important to note that a Planetary Logos is here called a “Ray”. Within our solar system Planetary Logoi are major Ray Lords, each having a collection of minor Ray Lords involved as differentiated expressions of the Major Planetary Ray.

35.              In this section it is again affirmed that karma is certainly not a process in which only human beings participate. Planetary Logoi have their karma, as do Solar Logoi, and beyond.

36.              Below, DK delineates the areas of difference to be found on different planetary schemes.

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

37.              We know little enough about the initiatory process on our own planet. We are however, alerted to the fact that there are differences from planet to planet.

38.              Often, in relation to initiation, it is the ceremonial aspect that is emphasized. Importantly, the “altruistic aspects” of initiation are here brought forward. What we can gather is that, with the achievement of each successive initiation, the degree, intensity and scope of altruism (the expression of pure love) increases.

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.

39.              In all initiatory processes of which we have been told, the “Rod” of Initiation is an indispensable aspect.

40.              What is most interesting here is that the Rod of Initiation seems to embody a force of its own. There is a “type of force which it embodies”. That type of force is brought into conjunction with “the differentiated force of the planetary type”, and the two, in conjunction, produces various kinds of results.

41.              How many Rods of Power are there in the solar system? In connection with our planet, we are only told of the Rod of the Bodhisattva and the “Flaming Diamond” wielded by the “One Initiator”, Sanat Kumara. It would stand to reason, however, that each of the planets participating in the forcing process of initiation would have its own type of Rod or Rods, but we cannot ascertain whether this is actually the case. The “Flaming Diamond” for our planet is hidden in Shamballa, and we may infer that each planet has a center (a head center) corresponding to Shamballa.

42.              It may be that the Rod of Initiation is, essentially, a solar Rod, and is empowered by the Solar Logos, though wielded by the One Initiator, or His correspondence on the other planetary schemes on which the initiatory process is practiced.

43.              One thing does emerge clearly—the Rod has its own type of force.

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.

44.              We are told that presently, there are three planets in our system upon which the process of initiation is going forward—“at this time”. It may be that it goes forward on all planets at one time or another—for instance, perhaps at an earlier time on Mercury—a planet which is now very close to its intended achievement (as is Venus—a planet in relation to which the process of initiation is being practised).

45.              We learn that initiation (a solemn and formal process—in its ceremonial aspects, as least) cannot occur simply “at any time”.

46.              There are periods of stimulation and periods of relative latency. Human beings are affected by astrological conditions; planets are affected by still vaster astrological conditions relating directly to the twelve zodiacal constellations (not signs) and to the three “Superior Constellations” (Great Bear, Pleiades and Sirius/Little Bear).

47.              The point is that there are astrological conditions of which we know absolutely nothing and which are effective primarily in relation to planets and not to human beings. Such stupendous forces affect the times and seasons of the initiatory process on any particular planet—stimulating or retarding that process.

48.              It is apparent that the Planetary Logos of the Earth Scheme is undergoing, at this time, a tremendous stimulation from certain stellar sources, and that this stimulation is rapidly accelerating the initiatory process on this little globe of ours. What may be happening in relation to the other globes of our chain and the other chains of our planetary scheme, we are not told. The structure of even a planet is amazingly complex and contains at least forty-nine ‘insulated vibratory domains’.

49.              It is important for us to realize that the timing of the initiatory process is not simply dependent upon the individual or group entity being initiated, but has much deeper and higher causes. Perhaps, we should reflect upon this thought. We are each a tiny part of a stupendous whole, and the timing of large processes within that whole affects the tiny processes directly.

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.

50.              The study of electricity as an occult phenomenon is, relatively, in its infancy.

51.              We do know this—even in terms of that tiny aspect of electricity which humanity has succeeded in harnessing—that when the positive and negative poles merge, there is a blazing forth, an illumination.

52.              We human beings are “points of light”; we, as “human sparks”, are, in fact, monads. The initiatory process causes the stimulation of the human sparks, increasing their radiance, temperature and sphere of lighted influence.

53.              When we think of initiation in this way it removes to a great extent the ‘personalism’ often surrounding a consideration of the process.

54.              Initiation augments light—and, of course, love and power as well (which, like light, can be expressed in terms of vibration).

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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.

55.              Here the Tibetan confirms that Venus (with the Earth) is one of the three planets. He also words His discussion in such a way that the third member of the triad may reasonably be hypothesized.

56.              In noting that Venus was the “first sphere of experiment”, we must eliminate Mercury from the probable three, because Mercury is older and more occult than Venus, and has, from all indications, achieved more. Mercury, it would seem, did not have the same need for progression as did Venus. “Mercury is still more occult and mysterious than Venus.” (EA 663)

57.              It is interesting to note the experimental method used by the great lives who administer our solar systemic process. The success of the initiatory process on Venus encouraged a similar experiment on the Earth Scheme.

58.              The elevation of Venus through the initiatory process in some way ‘obligated’ it to our planet (the ‘sister’ of Venus). “Noblesse oblige”! All lives in our cosmos are elevated through the sacrifice of greater Lives, and, being elevated, such lives must, in turn, sacrifice to contribute to the elevation of lives of lesser scope.

59.              We, on the Earth Scheme, are the beneficiaries of Venus’ initiatory elevation, and we, in turn, will do for another planetary scheme what Venus has done for us. This chain of benevolence certainly eliminates Mercury, because we are in no position to assist in the elevation of such a planet, far senior to us (and even to Venus).

60.              But it does not eliminate Mars—a planet closely related to ours and of lesser development, just as the Earth Scheme is less developed than the Venus Scheme.

61.              When the “sheep” and divided from the “goats” in the next round, three-fifths of Earth’s humanity will remain with the Earth Scheme and two-fifths will be largely transferred to another planetary scheme where conditions will be more suitable for their development.

62.              The scheme to which the transfer takes place may very reasonably be considered Mars—which is not yet a sacred planet. Earth, though not a sacred planet, is considered to be so inwardly and, by the time of the division and transference in the fifth round, will have attained an evolutionary status analogous to that of Venus when it became a strong influence on the development of the Earth Scheme. Was that approximately eighteen million years ago? Surely then, but most probably, far before that time.

63.              If the “sheep” are to be separated from the “goats”, we must remember that the “sheep” belong to Aries, which is the sign most closely associated with Mars—its normal, orthodox ruler.

64.              If Mars is, indeed, the third of the three planets (in which the process of initiation has just “lately” been instituted), then the fact that it (like the Earth) is so closely related to the third ray is significant. As stated, the third aspect of divinity has not developed as it should within our solar system, and especially upon certain planets in our solar system. The process of initiation brings such planets into much closer relation to the great second aspect which is the primary energy of our present solar system.

65.              In any case we are speaking of a time millions of years ahead, just as the inception of the focal Venusian influence upon our planet occurred millions of years past.

66.              The “Sons of Men” in that other scheme to be assisted by the advanced lives of the Earth Scheme, will be (in part) “planetary Egos” from the Earth scheme itself. By analogy, is it possible that there were laggard Venusian Egos transferred to Earth when the assistance of Venus became a potent factor in the development of light on planet Earth?

67.              As we study the mutual assistance existent between various planetary schemes, we see again the great Chain of Hierarchy. The greater assist the lesser who, in turn, assist those still lesser than themselves. It is a ‘Chain of Benevolent Assistance’.

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.

68.              Much of importance is here given anent the three synthesizing planets—Saturn, Neptune and Uranus. One wonders at the order in which they are here mentioned—“Neptune, Uranus and Saturn”. Neptune is the greatest of the second ray planets (monadically considered) in this solar system, and perhaps, because we are in the midst of a second ray solar system, it is mentioned first.

69.              The synthesizing planets are absorbing planets. They are of so advanced a nature that They and Their lives need not be elevated through the process of initiation. Perhaps we might think of Saturn (exemplifying the third ray so well) that it sets the standard for the use of that ray for other planetary lives and lesser lives who use it in a backward or obstructive way.

70.              An important occult definition of the word “saved” is here given. Those who are on the Path or who are becoming the Path, (a state the majority of humanity will have achieved by the middle of the fifth round) are, occultly considered, “saved”.

71.              It becomes clear that as the synthesizing planets do their work, not all units within this solar system will (in this solar incarnation at least) become incorporated within these planets.

72.              There is an occult hint in the thought that Mercury will resolve into Uranus, Venus into Neptune, and the Earth and other “Brahmic” planets into Saturn. (cf. TCF 406).The resolutions may occur along monadic lines, but, as well, ‘sources of origin’ may be involved. Monads, for instance, associated by relative origin with the planet Neptune may be absorbed into Neptune, and similarly with the other two synthesizing planets.

73.              Several alternatives are here presented for those who fail to make the grade. Another reference in TCF suggests that two-fifths will be transferred to another, unspecified planetary scheme (which we are speculating to be Mars). Here more alternatives are offered:

74.              We begin to understanding something of the planetary lore and the relative advancement of various planets (and their units of life) in our solar system. All this may seem remote from practical considerations, but has a very definite impact upon the initiatory development of the human being at this stage in our planetary history.

Initiation and the Devas.

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

75.              Considering that upon our planet there are one hundred forty billion deva units compared with sixty billion human units, this is a significant question.

76.              Most of the deva units, however, are not self-conscious, and upon this fact the discussion hinges.

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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.

77.              In order to deal with this question successfully, the process of initiation must be defined in a way that will throw into relief the contrast between ‘men’ and devas.

78.              When dealing with the nature of the process of initiation, we note the importance of conscious development—conscious development of the self. The true self is not of form. The “wisdom aspect” is emphasized in the initiatory process and not so much the love aspect (though its growth as a result of initiation is an inevitability).

79.              We note here that the three aspects of divinity are all mentioned, but that intelligence and purpose/will are emphasized. Love and service are the means of participation in purpose/will.

80.              Because initiation “presupposes the development of the intelligence principle”, we can see how important are the ministrations of the Solar Angels which, in many men, implanted the “spark of mind” and have, over many years, cultivated the intelligence principle.

81.              All the three aspects of divinity are instrumental to the interior self which is, essentially, none of them.

  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.

82.              We are given a pivotal distinction between the majority of devas and human beings.

83.              The majority of devas are not yet self-conscious, unless in earlier cycles they have passed through the human kingdom. There is a certain interchangeability between humans and devas: humans can and do become (or manifest as) devas of various kinds, and deva lives (certainly the unconscious ones, but sometimes the self-conscious ones) do manifest as human beings.

84.              Of such interchanges the coming centuries will reveal more than we can presently know.

85.              A major distinction between human and deva functioning is here given. Devas “grow and develop through feeling and not through the power of conscious thought”. We should pause and reflect upon what this means to us.

86.              Devas are deeply involved in the world of form. Man, in order to e-volve seeks to disengage from close involvement (i.e., from the involutionary forces) freeing the essential self from identification with different types of matter.

87.              The process by which man develops demands going against the “line of least resistance”. It is a spiritual swimming against the stream.

88.              The self-as-center is emphasized rather than a yielding of that self to the ‘vibratory presentation of the moment’. This ‘devic yielding’ is the reason why devas are frequently called “suppliant” devas.

89.              It has often been said that the human kingdom is masculine, whereas the devic kingdom is feminine. The masculine approach necessitates a use of the will (correlated to the first aspect of divinity). Hence it is that man imposes whereas devas accommodate—relating intensively to that which is objectively presented.

90.              Devas invest themselves in that which presently is; the human being (oriented towards the future and its possibilities) seeks to impose a better and higher rhythm upon the actuality of the moment.

91.              As we think about these differences, certain human beings may come to mind who seem to respond more along the devic line than the human. Often, what we call the responsive “artistic temperament” is more devic in its orientation.

  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.

92.              Just above we learned the humans follow the line of greatest resistance; for the devas, it is the opposite.

93.              The following sentences are wonderfully descriptive of their process:

94.              These is so much emphasis upon the present moment and the investment of consciousness in that moment, that consciousness (for the devas) must be characterized by a certain sense of ‘timelessness’.

95.              The devas must be capable of a unique concentration upon the ‘vibratory presentation of the moment’. They seek to be utterly identified both with and as that presentation.

96.              It would seem that, in the deva kingdom, the power of abstraction is far less highly developed than in the human. The opposite is also the case; man has to learn the thrill of identification in the moment (while still preserving the self he has rescued from immersion within the deva kingdom).

97.              DK seems to equate “things as they are” with the “material aspect”. Ever dissatisfied, man depreciates things as they are, attempting to rise above them.

98.              Man and deva are opposites just as spirit and matter are opposites. Yet, as we know, the opposites are one.

99.              DK contrasts the “objective unreality—or the things of matter” with the “subjective reality, or the things of the spirit”. The devas are invested in the former; man, while still largely trapped within the former, seeks to embrace the latter.

100.          From these vivid contrasts, we begin to develop an image of man as the ‘rejecter of matter’ in pursuit of identification as spirit.

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.

101.          If the devas “seek to feel, whilst man seeks to know”, we can identify that knowing with wisdom and with the spirit, and feeling with matter. “Knowing”, then, is an act of abstraction, whereas feeling is an act of ‘immersive participation’.

102.          The conclusion presented is that initiation (as here defined) does not exist for the devas. They do not seek to “rise above” through knowledge, wisdom and will. Initiation is that. Instead they seek the fullest and most intense participation in that which in being created. They do not evaluate and repudiate the results of the creative process.

103.          There are initiations, however, for those who have moved through the human kingdom and into the deva kingdom.

104.          The initiate, then, is the knower rather than the one who feels. Of course, we have to be careful making the distinction too arbitrary, for an advanced state of knowing is much akin to an advanced state of feeling.

105.          The distinctions as presented by the Tibetan are very clear, are they not? To be fully human, one must ‘stand back’ and wisely identify with the One Self which is unmoved by the unrealities of the material sphere.

106.          To be fully devic, one not only fully identifies with the vibratory presentation of the moment, but actually is that presentation.

107.          The two modes of activity can be described as ‘entering fully’ and ‘abstracting fully’.

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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.

108.          We are now rising into vast considerations which are surely beyond our comprehension and probably only theoretical to most members of the Hierarchy.

109.          We find here the assertion that there are cosmic influences which affect the Earth (and presumably) the other planets, and the consciousness of all human beings.

110.          These influences also potently affect the “process of initiation”.

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.

111.          The energy emanating from the “sun Sirius” is considered a “cosmic” influence, and, from one perspective, the Logos of Sirius is a “Cosmic Logos”.

112.          We note here the use of the word “sun”, because it is also possible to consider a group of seven suns (including the Sirian sun) as the source of potent cosmic influences.

113.          It is “the energy of thought or mind force” that reaches this solar system from the sun Sirius. We remember that initiation has everything to do with intelligence and thought.

114.          But behind Sirius is a “distant cosmic center” of which Sirius is only a “transmitter” and “focalizing center”. From that cosmic center “emanate those influences which produce self-consciousness in man”.

115.          How distant is distant. Sirius is about eight light-years away. Would a center fifty or a hundred light years away be considered “distant”?

116.          The forces which produce self-consciousness in man emanate largely from the constellation Leo and its Constellational Lord. Is Sirius the transmitter of Leonian energy rather than the reverse, as is sometimes said? There is good reason to contemplate this possibility. Our solar system and its Logos are intimately related to both Leo and Sirius. Sirius, likewise, is intimately related not only to our solar system but also to Leo. The themes of “light” and “heart” resound through all three.

117.          When thinking of the remoter potencies that Sirius transmits, we may also have to think in terms of the great constellation Orion, for which Sirius is often a blind. While Orion may be closely related to the second aspect of divinity (and thus to consciousness, per se), the constellation Leo seems more closely related to the factors of “thought”, “mind force” and “self-consciousness”.

118.          The Rod of Initiation is a subsidiary transmitter of Sirian force, which itself is a transmitter from that distant Source. We see that the potencies of the Rod are both radiatory (first ray) and magnetic (second ray).

119.          We should realize that during the initiation ceremony, it is Sirian force that is applied (however briefly and with expert precision) to the centres of the initiate.

120.          We understand that the force applied is so terrific that it would be too much for the initiate if not for the balancing intervention of the two sponsors (both Masters of the Wisdom). Without Them, would the causal body of the initiate be disorganized or destroyed? The answer is not given. We are simply left with the impression that through the Rod of Power is wielded a terrific force which is wisely modulated by Those Who preside over the rites of initiation.

121.          The increase in mind force resulting form the application of the Rod increases the candidate’s “apprehension of the truth as it is”. This is a very important point. Some may think that “mind force” pertains only to the veil of illusion and that there can be no discovery of truth through mind. And yet, of Goodness, Beauty and Truth, it is Truth that is associated most with the third ray (the principal Ray of Intelligence).

122.          Thus, we learn that initiation is a process through which the intensification of mind reveals reality, or the truth as it is.

123.          One wonders, is Master DK speaking of initiation in general, or of a specific initiation?

124.          He is definitely correlating Sirian energy with the energy of mind and with the throat center, which, He says, receives the Sirian stimulation.

125.          At both the first and second initiations the throat center is stimulated, but perhaps it is always stimulated by the access of Sirian force. Sirian force (though closely related to the energies of love and will) is inseparable from the force of mind or intelligence.

126.          Throughout this chapter, Master DK has associated initiation closely with mind, knowledge, wisdom and the will rather than with feeling and love.

127.          DK reminds us, not without purpose, that the throat center is the “great organ of creation through sound”. The role of sound in the initiation process is both potent and profound.

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.

128.          Certain energy alignments presented here are of the utmost importance.

129.          The Pleiades are a great cosmic center (probably the greatest in our local cosmo-system) much associated with intelligence.

130.          But the Tibetan’s angle on the Pleiadian energy (as here presented) emphasizes its second ray nature, and its association with the energy love and of the heart.

131.          There is a triangle involving Venus and the Pleiades and the constellation Cancer which is more involved with the third aspect that the second. Here, Venus related to the Pleiades emphasizes the second aspect.

132.          Similarly, Sirius which is so often identified with the Cosmic Christ, is here very definitely associated with the third or intelligence aspect, for Saturn (as a transmitting planet) is the most profoundly third ray planet in our system.

133.          At a very deep level, the Pleiades are a prime Source of cosmic buddhi, just as Sirius transmits cosmic manas.

134.          It can be seen then, that in this presentation, Venus is correlated with the heart (it is often the ajna center and has, as well, through its rulership of Taurus, throat center associations) and Saturn with the throat center (which it does rule in the case of disciples).

135.          In TCF we are told that at the present time Venus, Saturn and Jupiter represent the three major principles (presumably related to the three major rays). From the perspective presented here, Saturn would represent the third aspect, Venus the second and Jupiter the first—though it is possible to conceive the correlation differently with equal validity.

136.          The association of Venus with the ‘value-content’ stored in the causal body is well known. There is also in TCF a clear association between the energy of the Pleiades and the casual body. Here the three are put together—the Pleiades, Venus and the causal body. It is the love line rather than the line of intelligence which is being discussed, and this must be remembered when the meaning of the Pleiades is interpreted.

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.

137.          DK is dealing with initiation from a cosmo-human perspective—the ways in which cosmic energies are directed to the life of the individual initiate.

138.          Thus far Sirian force has reached the throat center via the Rod of Initiation, and Pleiadian energy, the heart center.

139.          Now the manner in which energy from the Great Bear reaches the head center is discussed.

140.          This paragraph is deep. Regardless of a man’s ray, there seems to be one particular star in the Great Bear which is the major source of the energy reaching the initiate via the Initiator and the Rod of Power.

141.          We are given a profound analogy which requires deep thought. The energy reaching the initiate comes “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”.

142.          What relationship does the Ego hold to a human being? Generically, it is the relationship of the second aspect of divinity to the third.

143.          From this perspective, we might ask which of the stars of the Great Bear stands as the soul to our Planetary Logos (considered as a personality).

144.          Since our Planetary Logos is a soul focussed upon the second ray, we may look to the star Mizar (and secondarily to its visual double, Alcor) to find the star(s) active at initiation and transmitted through the Rod of the Hierophant.

145.          It is suggested that all the seven rays are involved in the transmission of force from the Great Bear. Probably each of the ray energies acts as a secondary force to the force of the principal star related by its ray to the soul ray of our Planetary Logos. The secondary ray would vary according to the soul ray of the candidate for initiation.

146.          In our solar system, the second ray of Love-Wisdom is the synthetic ray and includes, as subrays, all the others. The soul ray of our Planetary Logos is the second, as is the soul ray of the Solar Logos.

147.          We may conceive of a triangle between the soul of our Planetary Logos and its ray, the soul of our Solar Logos and its ray, and the great Entity in the Great Bear Whose soul ray is also the second.

148.          The principle to be extracted from all this is that the Rod of Power (whether wielded by the Bodhisattva or the Lord of the World) transmits the energies and forces from three major sources—the Great Bear, Sirius and the Pleiades.

149.          The planet through which the Great Bear transmission occurs is not given. It may well be Vulcan.

150.          It seems that the major energies which are transmitted through the Rod of Power are differentiated according to the particular energy formula of the initiate receiving the application of the Rod.

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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.

151.          The order of application of the varying types of energy is related to the order in which the petals of the Egoic Lotus are stimulated and unfolded and the order in which the different centers are stimulated through the rising of the kundalini  power.

152.          We note that it is not one specific initiation or another which is being discussed in this section, but initiation in general.

153.          We are not given which initiations may be involved with which cosmic energies and forces, but we may imagine that Sirian/Saturnian energy is involved with the first degree, Pleiadian/Venusian energy with the second degree, and the energy of the Great Bear (and perhaps Vulcan) with the third degree.

154.          If, however, we begin our consideration with the third degree, Sirian/Saturnian energy can be seen as applicable; at the fourth degree Pleiadian/Venusian energy, and at the fifth degree the energy of the Great Bear and, hypothetically, Vulcan.

155.          It would seem that all three energies are in certain ways active at all the initiations.

156.          We are gathering the idea that the whole process of the directed transmission of forces is a very complex matter and that a number of planetary schemes as well as cosmic centers (zodiacal perhaps) are involved. What is given here is mostly in the nature of generalization.

157.          The transmission of force, we should not forget, involves not only etheric centers, but those of the astral and lower mental bodies—and, so we might think, the petals of the Egoic Lotus as well (taking the place of the higher centers of the mental body).

158.          At the fourth initiation a certain type of force is brought into connection with the causal body and contributes to the disintegration of the same.

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.

159.          The Heavenly Men are Planetary Logoi considered from the soul perspective.

160.          We learn that Heavenly Men are found on “intuitional levels and on spiritual levels”. The intuitional level is the buddhi plane; the spiritual level may be interpreted as the atmic plane.

161.          The Heavenly Men are to be considered amalgamations of monads, as those monads manifest on levels immediately lesser to the monadic level (the intuitional and spiritual levels)

162.          Why must the Heavenly Men be “completed”? Can we think of them as the “shining forth” of the Planetary Logoi on the levels of the spiritual triad? Can it be that the light of the Heavenly Men must be increasingly augmented until a requisite fullness of glory is achieved?

163.          The term “Heavenly Man” seems to have some distinction from the term “Planetary Logos”, but sometimes they are used interchangeably.

164.          It would appear that our Solar Logos forms a completed heart center within that Great Entity (which we sometimes call the Sirian Constellational Logos) when He takes His fifth initiation (which occurs when “all the sons of men attain the fifth initiation”—presumably, all the sons of men on many if not all planets.

165.          Just as the aspect of soul ‘grows’ and must be expanded and rounded out, so, the Heavenly Man (when that term means the ‘Planetary Logoic Soul’) must be expanded and rounded out.

166.          When the Heavenly Man is considered equivalent to the Planetary Logos, then each human and deva monad is considered as finding its place within the bodies of such Heavenly Men.

167.          We are facing an occult blind in which the term “Heavenly Man” means both something specific within the nature of the Planetary Logos, or the Planetary Logos itself. Each use of the term must be studied for its meaning in context.

168.          The Tibetan gives us a most interesting progression.

a.                   Human and deva monads comprise the bodies of the Heavenly Men.

b.                  The seven Heavenly Men form the seven centers in the body of a Solar Logos.

c.                   Seven Solar Logoi form the seven centers in a still greater Entity in Whom our Solar Logos expresses as the heart center.

d.                  That Entity is not the sun Sirius, but the informing Lord of seven solar systems of which our solar system is only one.

169.          The Solar Logos achieves at His fifth initiation (which will not, we are told, occur in this solar system, but in the next).

170.          That achievement is to become fully the heart center of the Being we sometimes call the “Sirian Constellational Logos” (expressing mainly through the suns Sirius and Sol and five other related suns).

171.          The number five suggests the importance of the fifth zodiacal constellation Leo which our sun, Sol, “rules”. Leo must be important for the mastership of the Solar Logos just as it may be inferred as important for the mastership of the individual human initiate. And, as well, why not at the mastership of a Planetary Logos such as our own?

172.          When the glory of the Heavenly Men emerges in fullness, it may also be under the Leonian energy—the energy related to the “Will to Fulfillment”.

173.          The triangle, Leo-Sirius-Jupiter (intentionally placed in this order) may then be very significant.

174.          Sol is a “Heart of Love” and the constellation Leo rules the heart anatomically.

175.          Our solar system is to find its fulfillment as a great Heart within the Sirian System of seven Solar Logoi.

176.          That great cosmic Heart will be fully developed

177.          The whole matter is entirely theoretical (though immensely inspiring) lying certainly beyond the full understanding of even a Master of the Wisdom.

178.          We can begin to gather something of the solar systemic and cosmic implications of the initiatory process. The context we are beginning to consider is vast indeed when compared with the radiatory and magnetic scope of the individual initiate affected by these stupendous energies.

To Commentary XI