Commentary on Chapter XII

1. We now enter an area of discussion which concerns that which is seen and heard upon the inner planes during the processes of initiation.

2. In many instances we are no position to accurately verify what the Tibetan says. Our proper course of action is to attempt to understand the implications and associations.

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

3. Here we see a sequential outline of the inner process. This process will apply, so it seems, to each initiation in a particular manner.

These points are given in due order, and it must be remembered that this order is not idly arranged,

4. The entire initiation process occurs under law and order which may not be violated.

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.

5. The initiation process has its definite structure which leads to a climaxing moment.

6. Each initiation has it particular word of power. Although this chapter on occasion references all seven initiations, it is the first five which are discussed primarily.

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.

8. Each of the divisions of the initiation ceremony may be further subdivided and each of the subdivisions is, in itself, a complete ceremony.

9. We can see how extraordinarily formalized is this method of raising candidates into a state of greater livingness and participation in hierarchical enterprises.

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

10. DK always warns us that what we are about to receive from Him cannot be considered the entire and accurate truth. The use of words is too misleading, too unreliable, limiting and confining to convey true meaning.

11. The “Presence” is usually technically considered that which is hidden behind the “Disk of Golden Light”—pure being itself.

12. We will see, however, that the term “Presence” is mutable and may refer to a number of different “Presences”.

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.

14. It is (in its highest meaning) the awareness of “God within”, or pure being substanding all the variations in consciousness (for of what else are we normally aware but varying presentations of vibration to consciousness).

15. Defined in this manner, the “Presence” is not the soul on its own plane but that which substands the soul—an irreducible something.

16. In practical terms, however, while man is struggling with the pairs of opposites and attempting to discriminate the real from the unreal, that of which he is gradually becoming aware is the Ego on its own plane rather than the essential “Presence” which substands this Ego (or Solar Angel).

17. So in this phase of discussion of the process of initiation, we may first be studying the manner in which man becomes aware of his “Higher Self”, his immortal (or rather, semi-immortal) Ego on the higher mental plane.

18. In other words, for practical purposes we are first going to discuss (as the “Presence”) the growing awareness of the Solar Angel as it informs man’s higher Ego.

Ever the link between the man on the physical plane and this inner Ruler becomes clearer until the great revelation is made.

19. Although the Monad is ultimately the “inner Ruler”, the higher Ego occupies this position in relation to initiations preceding the fourth.

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."

20. For man approaching initiation (or between initiations) the higher Ego makes itself influential through:

21. In the actual initiation ceremony man faces “his real Self” and knows that Self in an unmediated manner—“through sight and direct vision”. We could debate the meaning of “his real Self”, but for practical purposes, we realize that DK is speaking of the Solar Angel and not of the Monad.

22. We, thus, have to be aware that in this initial section of the chapter, Master DK is not speaking in a completely technical manner. He is not discriminating between the ‘Self-as-Monad’ and the ‘Self-as-higher Ego’.

23. We are simply discussing coming face to face with an “inner Ruler”—in this case, the Solar Angel (in its various modes of appearance).

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.

24. Sight is considered a synthetic sense. Developmentally, it follows upon hearing and touch, and is usually considered more confirming of truth than the other two senses.

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.

26. The development of the sense of sight has an integrating effect upon the personality. That which is perceived becomes as one, which is not the case in relation to hearing and touch.

27. The sense of sight is the ‘Aryan sense’ and correlates with the Aryan consciousness with its emphasis upon mental control and the integration of the personality.

28. In relation to the order of development of the senses, DK is telling us that what is true of the infant and young child is equally true of the developing race of men.

29. There is an old adage which applies here: “seeing is believing”. It is never said that “hearing is believing” and, in fact, we are warned against accepting the truth of “hear-say”. There is also no adage, “touching is believing”. Sight is definitely more confirming of truth than these other two sense, though in this day of computer-manipulated images, even sight is easily misled.

30. We might say of these senses that they are “vital” to man as he is presently developing.

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.

31. Taste and smell are sometimes considered as senses which are more primitive (especially the sense of smell). They are not considered “vital” because man can live without them.

32. The higher correspondences to taste and smell, however, develop later than the higher correspondence to hearing, touch and sight.

33. A study of “Microcosmic Sensory Evolution” in a Treatise on Cosmic Fire (TCF 188) will make many of these things clearer.

34. We are paralleling objective and subjective sensory development. DK is telling us that the developmental sequence is the same for both: the order is—hearing, touch, sight, taste and smell.

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

35. Hearing corresponds to the third ray, and the phase of evolution governed by the third ray is by far the longest.

36. We can say that the sense of hearing correlates to the unfoldment of the tier of knowledge petals and covers the ordinary development of man from the state of primitivity to that of growing intelligence.

37. Subjectively, the “voice of conscience” correlates with the inner sense of hearing.

39. Through the instrumentality of conscience man is never left entirely without guidance. The voice of conscience is the ‘voice of inner resort’. One can always turn to it in perplexity.

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.

42. The development of this subtler sense of touch corresponds to the period following normal human evolution.

44. This is one of those instances in which it is difficult to tell whether the “door of initiation” referenced is the first or the third initiation.

45. Technically, the Path of Probation (in its more advanced stages) ends with the beginning of the Path of Accepted Discipleship, and this always (except in the very rarest exceptions) taking place after the first initiation.

46. The Path of Accepted Discipleship leads to the second or third initiation, and accepted discipleship is true discipleship. This, therefore, would justify considering the “door of initiation” here referenced as the door to the third degree.

47. He recognizes this touch as a change of vibration registered by his personality vehicles—by one or the other or all.

48. Through the sense of touch one definitely recognizes the “other”—whether the tangible or intangible “other”.

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.

50. Here are mentioned three types of touches needing discriminative recognition:

51. Probably these various touches occur sequentially. The touch of the egoic vibration may occur first, followed quickly by the touch of group vibration. Or these types of touch may occur in close contiguity. The Ego is ever group-conscious and its touch suggests the presence of the group.

52. The true touch of the Master comes later after egoic and group vibration have been established.

53. The section immediately above deals with the process of habituation. Once a touch occurs, one must become accustomed to it and integrate the information it brings into one’s evolving life pattern.

54. In response to these subtle touches, the man naturally reaches out to their source. The legitimate sequence should be an up-reaching to the higher Self or Ego and eventually (once the interplay between the Ego and personality is established) an up-reaching to the Master.

55. The sense of touch, in general, can be correlated with the opening of the love petals of the egoic lotus.

56. The inner sense of touch, however, seems to take us through the Path of Discipleship and up to the door of initiation, itself. At the first initiation (and the two subsequent) the unfoldment of the sacrifice petals takes place sequentially.

57. If the phrase, “right up to the door of initiation” means right up to the portal of the third initiation, the opening of the sacrifice petals are, also, to be correlated to the sense of touch.

58. If the “door of initiation” (in this context) means the first initiation, then it is only the love petals which are to be correlated to the sense of touch.

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.

60. The initiation process, per se, is directly correlated with the sense of sight.

61. The faculty of inner sight (and other inner faculties as well) have always been present, but have remained latent or unexpressed.

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.

62. The important sentence here is, “yet there comes a day wherein the conscious recognition of that which is seen if first to be noted”. The “seeing” is always occurring, but it is not “noted”—registered, recognized, apprehended.

63. It is as if the “seeing” (in this case the ‘inner seeing’) has been constantly in process, conveying its impressions (through “perfectly good and clear’ inner eyes). However that which has been conveyed through the sense of inner sight has not been recognized and, therefore, has remained, as far as consciousness is concerned, non-existent.

64. We are dealing here with the conscious recognition of that which the senses (in this case the inner senses) have constantly conveyed.

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.

65. The objects to be registered by the inner senses are ever present; the registration by the inner senses occurs; but recognition of that which is sensorily registered must dawn or there will be no conscious awareness of that which the inner senses convey.

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:—

67. DK speaks of “recognition” (an act of conscious registration) as the first stage in the initiation ceremony. Without it, the remaining stages of the ceremony cannot transpire.

68. DK now details the different recognitions pertaining to the different initiations:

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,

69. It is definitely stated there that all things in nature are a triplicity reflective of the three aspect of divinity.

just as the Monad reflects on a higher plane the three aspects—will, love-wisdom, and active intelligence—of the Deity. Therefore:

70. Usually the triplicity of the Monad is called: Will, Wisdom and Activity, or sometimes Will, Wisdom and Active Intelligence. Here, as is fitting, the factor of Love is added to Wisdom as representative of the second monadic aspect.

At the first initiation the initiate becomes aware of the third, or lowest, aspect of the Ego, that of active intelligence.

71. We note that DK is switching between mentioning the Monad and discussing the Ego (or higher Self).

He is brought face to face with that manifestation of the great solar angel (Pitri) who is himself, the real self.

72. We are definitely speaking now of the encounter with the Solar angel (“the great solar angel {Pitri} who is himself, the real self). There is no discussion of the Monad who, for man, is the truest and most real Self.

73. The identification between the Solar Angel and the monadic identity hidden within the causal vehicle is so strong (at this stage of development) that it is justifiable to consider the union of these two factors as “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.

74. At the first initiation, the ‘Solar Angel-as-higher Ego’ is seen as a “manifestation of intelligence”. Such is the emphasis at the first initiation upon the inner light.

75. We note that the Solar Angel is called “that eternal Entity”. The word “eternal” is being used in a special manner, for the ‘Solar Angel-as-higher Ego’ does not endure forever. In fact the Monad is understood as the true “higher Self” or “higher Ego” by the time the fourth initiation is taken and the Solar Angel is released back to the Heart of the Sun or Central Spiritual Sun.

76. The phrase “knows now past all disturbance” is interesting because it suggests that our moments of lucidity may be disturbed by other forces and currents which interrupt our knowing and bring uncertainty and doubt.

77. At the point of awareness here discussed, occurring during the initiation ceremony within the causal body, the Solar Angel is directly seen, and it is realized that this great Entity has been demonstrating its powers throughout the candidate’s successive incarnations. In other words, the factuality of the Solar Angel is established beyond all possibility of doubt.

At the second initiation this great Presence is seen as a duality, and another aspect shines forth before him.

78. There is no question here about the meaning of the word “Presence”. It does not mean the Monad. It means, in other terms, the “Angel of the Presence”, which until the fourth initiation is as a ‘veil’ upon the Monad.

79. Given the stupendous nature of this great Inner Solar Being it is, even if not the real Presence (which the Monad is), a very definite “Presence” nonetheless.

80. Because the initiation in question is the second, this Presence is seen as a duality.

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.

81. The solar angelic “Presence” is seen at the second degree as both light and love—i.e., as “intelligence in action” and as “love-wisdom in origin”.

82. A little clarification is offered about the distinct identities of the man and the Solar Angel, for we are told here of the “radiant Life, Who is identified with himself”. It does not say that this “radiant Life” is himself. This is an important distinction and one which it is necessary to bear in mind when other references enigmatically refer to the Solar Angel as “the great solar angel (Pitri) who is himself, the real self.”

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.

84. The man (‘standing’ in the causal body) “merges his consciousness with this Life”.

85. The result of doing so is that “on the physical plane” and through the medium of his personal self, “that Life [the Solar Angel] is seen as intelligent love expressing itself”.

86. At the first initiation, the result of a similar merging would be something like the following: ‘that Life is seen as intelligence in action expressing itself’.

87. Following the second initiation, therefore, there is a twofold expression of the Solar Angel’s demonstrated powers upon the physical plane—through the personality.

At the third initiation the Ego stands before the initiate as a perfected triplicity.

88. We are discussing the gradual revelation of the nature of the Solar Angel to the eyes of the initiate during the initiation ceremony.

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,

89. During the initiation ceremony for the third degree, the Solar Angel stands forth as intelligent active love and as “a fundamental will or purpose”.

90. We note that as this revelation occurs, the man immediately identifies himself with that will or purpose. The man is again, and for the third time, merging his consciousness with this “Life”, with this “Entity”, the “Presence”—all terms we have been using to discuss the Solar Angel.

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.

91. A powerful knowing comes over the initiate. He is almost completely disidentified with the three lower worlds. He sees them only as a sphere for active, loving purposeful service. He realizes that that purpose has for ages been hidden in the “heart of the Self”.

92. By “heart of the Self” do we mean the inner consciousness of the Solar Angel, or do we mean the inner consciousness of the man who is possessed of a monadic Self.

93. For practical purposes, it makes no difference. He simply realizes the very great depth of his own divine nature and that that nature is light, love and power, and possessed of a benevolent purpose which has existed for ages—a purpose which drives him to serve humanity and the world.

94. It is important to realize the attitude of the third degree initiate: he wants nothing from the lower three worlds. He desires only to be able to give and to serve.

That purpose, being now revealed, can be intelligently co-operated with, and thus matured.

95. The third degree initiate is a mature spiritual individual. He has reached his “majority” (three-fifths of five-fifths) and is, therefore, called a “rich young man”. A second degree initiate is called a “young man”. (cf. DINA I 77)

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

96. DK is now no longer talking about only the third initiation but about each of the initiations, all of which are profound revelations to the advancing initiate.

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.

98. The Solar Angel appears to have a form not entirely unlike that of a human being.

100. We are told that the “great solar Angel” “embodies the real man and is his expression on the plane of higher mind”. The real man is the Monad, but the embodiment of the Monad on the plane of higher mind is provided by the Solar Angel.

102. We understand something of the greatly sacrificial nature of the Solar Angel.

103. The Solar Angel is, indeed, a Master and, in fact, beyond our Masters of the Wisdom in development. To the man, the Solar Angel is as a god.

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.

104. The great Life stands forth to man in a second way: “as a sphere of radiant fire”.

105. We are given some important occult knowledge—that the Solar Angel (as a sphere of fire) is linked to the initiate by a thread of fire which passes through all the initiate’s bodies and terminates in the center of the physical brain.

106. First, we note that the initiate is “standing” before the Solar Angel. Shall we take this standing literally? In what manner does the initiate take his stand within the causal body during the initiation process?

107. We are also told elsewhere (IHS 15-16) that these initiations are actually taken within the causal body. Are the other vehicles of the man noticeable or ‘with him’ during the initiation ceremony? It would seem they have to be because the “thread of fire” from the solar angel passes “through all his bodies” (i.e., through all the bodies of the initiate) before terminating in the center of his physical brain.

108. When the man sees this sphere of radiant fire does he also see the “magnetic thread of fire” passing through all his bodies and terminating within his physical brain? Does he have sight of such things when taking the initiation within the causal body? We must admit that we are faced here with mysteries, and must wonder how these visions are possible.

109. We are also reminded of how the “spark of mind” found anchorage in the physical brain of man. Is this “magnetic thread of fire” the thread which leads to that “spark” as that spark influences all the vehicles of the man—physical, etheric, astral and lower mental?

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.

111. The “magnetic thread of fire” is called in the Bible the “silver cord”. The Tibetan stresses that it is a rather inaccurate name.

113. If the Solar Angel has a “face”, it appears that He also has a definite “heart”.

114. Anatomically, we do not know where this heart may be located, but its factuality is suggested by the Tibetan.

115. The Solar Angels are called “Hearts of Fiery Love”. The link from the solar angelic heart to the human mind is the link along which the Solar Angel’s gift to man is bestowed.

116. Does the Solar Angel have a vehicle of manifestation on the cosmic physical plane other than the causal body? It would seem to. The causal body is man’s vehicle, and with something of its structure the teaching has made us familiar. The Solar Angel’s appearance suggests (in these descriptions) still other vehicles, or appearances.

117. When the heart of the Solar Angel is perceived, is it perceived in relation to this second vision (a sphere of radiant fire) or in relation to the “radiant angelic existence” (the first appearance)? There is nothing to indicate that a heart center is to be found within the sphere of fire.

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.

119. In our higher egoic nature there are many magnetic threads of fire relating to the causal nature of those we may not even know personally.

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.

120. When we stand before the Solar Angel (in any of its three presentations) we sense the presence of the many to whom we are linked in our egoic natures.

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."

122. This third presentation is linked in some ways to the third ray, just as the second presentation (the sphere of fire with its multiple inter-linked strands of fire) is related to the second ray, and the “radiant angelic existence” is related to the first.

123. The number nine is the number of the third ray, and the Lotus, as here described, is definitely ninefold.

This Lotus is a thing of rare beauty, pulsating with life and radiant with all the colours of the rainbow,

124. We are to examine the colors which are said to color the petals of the egoic lotus. Strangely, only the color green is not listed.

125. Green usually relates to stems, stalks and leaves and not to flowers. Green flowers in nature are rare.

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.

126. When the “radiant Life” who is the “Presence” is seen in the form of the Lotus, the revelation is sequential:

127. What is the secret which lies within the central bud? May we say that it is the secret of life—the secret of the Monad as it expresses itself through the Jewel?

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.

128. The Flaming Diamond is the Rod of Power (Rod of Initiation) wielded by Sanat Kumara as the Hierophant at the third initiation.

129. We learn something of importance: “the electrical fire of pure Spirit” is latent in the heart of the Lotus. The “heart of the Lotus” is the central bud and that which it conceals.

130. It is not that electrical fire must be imparted to the Lotus, but that the electrical fire inherent within it must be tapped.

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.

131. This means that those who have the inner sight, which can reveal these three forms of the “radiant Life”, will learn something about the “central mystery of human life”.

132. Why should the “radiant Life” express itself in three forms? This, perhaps, is one of the secrets of the “central mystery”.

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.

134. The “pictorial phrases” are to be treated as of mystical and symbolic significance. The one who sees these things will understand how the three forms are really representations of one Being.

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.

135. When we think of the “pictorial phrases” we are to think of the following:

136. Perhaps a consideration of the manner in which the Solar Angel is described will give us new respect and reverence for that “radiant Life” inherent in every one of us.

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.

137. The fourth degree must see the full flowering of the egoic lotus as well as the first face-to-face encounter with the Monad. We must also introduce the idea that the One Initiator at the fourth degree is seen in the form of an eye observing the initiate. (R&I 176-177)

138. We see that the idea of the “Presence” deepens when we reach the fourth degree. The “Presence” is no longer the “radiant Life” (Solar Angel), but that aspect of oneself which is called the “Father in Heaven”.

139. A good definition of the Monad is “pure spiritual essence”. This spiritual center is found on the second systemic plane.

140. The analogy is worthy of thought. The Monad is to the Ego or higher self what that Ego is to the personality of lower self.

141. We can see why it is necessary first to contact that “Presence” which is the “higher Ego”, and only later contact that “Presence” which is the Monad.

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.

143. There is a great change in the mental nature when the Monad is encountered at the fourth degree.

144. Mind as we usually understand it, is no more. Pure reason (a buddhic faculty) has taken its place.

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.

145. This is a significant description of the results of the fourth degree. Love-wisdom and dynamic will remain, but mind (as conventionally understood) is no more. Let us ponder on this.

146. While the Monad is considered triple, it has often been said that the expression of the Monad is dual—dynamic will and love wisdom (atma and buddhi).

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.

147. It is not until the fourth degree is passed that the initiate can contact the Monad as directly as he once contacted the Ego.

148. The Monad is newly active at the third initiation but only directly contacted at the fourth.

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.

149. An initiate of the fourth degree is no longer subject to personal karma in the three worlds. He does, however, have to work within the limitations of planetary karma.

150. After the fourth degree, it is possible to create a body of manifestation through the power of “Kriyashakti”.

151. If the initiate who has passed the fourth degree decides (for service purposes) to appear again within the three worlds he will be governed only by will and self-initiated purpose. He is, as far as the three worlds are concerned, the Monad in expression.

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.

152. This section elaborates on the nature of the monadic contact experienced at the fourth degree.

153. If at the fourth degree the love aspect of the Monad is contacted, and at the fifth, the will aspect, then at the third degree it must be the mental or intelligence aspect of the Monad.

154. A Master of the Wisdom is a master on the three human and two superhuman planes of evolution—from the physical through the atmic planes.

155. It is the second aspect of the will which is instrumental in destroying the causal body. (cf. R&I 216) This second aspect of will, as can be readily seen, emanates (at least in part) from the love aspect of the Monad contacted at the fourth degree.

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.

156. Because the third, fourth and fifth initiations are involved in the awareness of this more exalted “Presence”, the revelation must be a progressive.

157. We see that the term “Presence” is generic in nature, and can relate to any number of successively encompassing Beings.

158. In this chapter the first “Presence” encountered was the “radiant Life” known as the Solar Angel; the second “Presence” was the Monad, to whom the Solar Angel is the “Angel of the Presence”. The third “Presence” to be contacted will be the Planetary Logos, Who enfolds the Monad.

159. It would seem that the first real awareness of the Monad occurs at the same time as the initiate’s awareness of the Planetary Logos, unless it could be said that at the second degree (so important for the assertion of will over desire) that the monadic “Presence” begins to be contacted.

160. This is a most important statement. The Monad is by no means a separate entity and is an integral aspect of one of the chakras of 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.

163. The “self-same aspects” are the aspects of Spirit, and it appears that they are identical in the case of the Monad and the Planetary Logos.

164. What is the meaning of the term “ensouling”? Let us say that it means ‘the presence of a greater consciousness within a lesser consciousness’.

165. The term embodying is often equivalent to ensouling—a greater within a lesser.

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.

166. Even though this book is written for the average man, we see quite frequently the inclusion of some extraordinary occult mysteries.

167. We would have to look deeply at the symbolism of the five-pointed star. It is particularly the symbol for the third initiation at which time the Planetary Logos (as a “Presence”) is slowly revealed to the initiate.

168. There are obviously some very deep significances to the five-pointed star. Some of its significances are:

169. The points of the five-pointed star may be significant, indicating, perhaps, certain chakras in the Planetary Logos in which the Monad may be included.

170. From another perspective, the Monad, as the seat of will, would be most related to the apex of the five-pointed star, representing, it would seem, atma (the aspect of the Spiritual Triad which distributes spiritual will).

171. We should bear in mind in relation to ‘stars of revelation’ that they are not confined to five-pointed stars. Seven-pointed stars are mentioned (TCF 697)and six-pointed stars (EA 305 and elsewhere) are a possibility.

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.

173. We remember that, at the fourth initiation, the initiate contacted the love aspect of the Monad, but that is simply “contact”. At the sixth initiation, the initiate is functioning consciously as the love aspect of the Monad, which is much in advance of simple contact.

174. The use of the term “star” is interesting. In this section the Planetary Logos is referred to as a “star” “enclosing his own tiny ‘Spark’”.

175. The “Star” which encloses his planetary star is, of course, the Solar Logos.

176. From the wording of the section above, DK seems to be hinting at more than one meaning of the word “star”. In various other writings the Monad, also, has been called a star. It seems that the star comes to mean the most essential aspect of any self-conscious entity.

177. It seems that conscious contact with the Solar Logos will reveal the “Oneness of all life and manifestation”. The perception of this Oneness is constantly growing in the initiate, and contact with the Solar Logos seems to signal a climactic point in this growth.

178. The really important part of this section is the fact that the initiate contacts the Solar Logos at the sixth initiation (an initiation closely connected with the love aspect of the Monad).

179. The climax of the initiate’s contact with the Planetary Logos is the fifth initiation. At the sixth initiation (concerned with the taking of Paths to destinations which lead away from the planet and, eventually, away in many cases, away from the Solar System) the scope of the Solar Logos is far more deeply understood.

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

180. That which is begun at the sixth initiation (the recognition of the recognition of the Solar Logos) is extended at the seventh initiation.

181. The sign Gemini is involved with this seventh initiation and, through its influence, the two aspects of the One life can become realities to the “emancipated Buddha”.

183. From this perspective, neither the Christ nor the one we usually call the Buddha is an “emancipate Buddha”.

184. What are the two aspects of the One Life? When thinking of them in terms of the seventh initiation we can conceive them as Love and Wisdom, for by the “One life” (in this context) is probably meant the Solar Logos.

185. From another perspective, since this initiation involves the highest and the lowest in relation to the cosmic physical plane, we can think of the higher and the lowest as Spirit and Matter.

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

186. The process of initiation is always graded. That which resides every individual is both Truth and Existence—i.e., the Monad.

It will be apparent to thoughtful students why this revealing of the Presence has to precede all other revelations.

187. The revelation of the “Presence” (whichever of several ‘Presences’ it may be) produces the proper context for understanding later revelations.

It produces within the mind of the initiate the following basic realisations:—

189. We are speaking here of the results of the revelation of the “Presence”

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.

190. The aspirant to the Mysteries of Initiation must move from darkness to light. For many lives he believes but does not know. With initiation, certain knowledge is his. Doubt is at an end.

191. In a fivefold list of words of power for the advancing initiate the word know is the first, followed by express, reveal, destroy and resurrect.

His oneness with his brothers is proven, and he realises the indissoluble link which binds him to his fellow-men everywhere.

192. The idea of “oneness” is so often used as an unrealized occult platitude. But we can see that with the second category of revelation of the Solar Angel (as a sphere of radiant fire linked to many other spheres) the energetic link to all brothers (and eventually, to all souls) is proven through inner sight.

193. We note that no matter what happens upon the outer planes of life, the inner link is “indissoluble”.

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.

194. On the physical plane “separateness” is self-evident. The limitations of human perception seem to reveal the separation of all things. Brotherhood is an exactly opposite revelation, and, through the inner perception induced by the rite of initiation, brotherhood is proven.

195. On the soul level, the indissoluble link between spheres of radiant fire proves it. On a still higher level, there one day comes the perception that all Monads are one. The fact of brotherhood ultimately rests in the nature of the Spirit and the shared identity of all Spirits/Monads.

The immortality of the soul and the reality of the unseen worlds is for him proven and ascertained.

196. If we call the soul the “causal body” or “egoic lotus”, we remember that its immortality is relative. If we call the soul “consciousness”, then we are assured of its immortality throughout the duration a cosmos.

197. Put simply, the initiate realizes (because he has discovered himself as soul/Spirit), that he is immortal.

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.

198. Before initiation, the tools available for increasing the understanding are:

199. Perhaps we can recognize these states as the basis for whatever conviction we have as to our own immortality.

200. After initiation, his conviction that he is immortal is established on the basis of incontrovertible sight and recognition.

He realises the meaning and source of energy, and can begin to wield power with scientific accuracy and direction.

201. He understands the Solar Angel (in its three presentations) as the source of energy. He comes to understand the nature of the inner energy that sustains him.

He knows now whence he draws it, and has had a glimpse of the resources of energy which are available.

202. His interplay with his soul (or with himself-as-soul) becomes stronger, and he now knows how to draw upon the soul (or upon the “higher Self”).

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.

204. Through the process of initiation, he comes to understand the inner forces of nature as definite realities with which he can intelligently work and cooperate.

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.

205. We have just reviewed the reasons why the “revelation of the Presence” must precede all other inner revelations. It is so, because this revelation provides:

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,

206. This is the Solar Angel

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.

207. We note that Master DK has used the qualifier, “to the finite mind”, for the “Presence” that is revealed is not truly infinite in its abstractness and absoluteness. It only seems so due to the limitations of consciousness of the initiate.

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:—

208. So, the first revelation concerns that which, essentially, lies outside time and space. Pure being, which is the essence of the “Presence”, cannot truly be contained by any form.

209. The next revelation is more concrete, more specific, and concerns the initiate’s past and future in relation to the expression of the Divine Plan in time and space.

d. His Planetary Logos.

210. We see that the second vision concerns the initiate’s Ego, within the context of his egoic group, his ray group and within that broadest of all immediate contexts—the life of the initiate’s 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.

211. This is a valuable piece of occult information. Beginning at the first initiation, the revelations are progressive. The contexts widen with each initiation.

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.

212. The road ahead leading towards the second initiation is revealed at the first initiation. It is a relatively personal revelation and concerns a role to be played as he lives his personal life.

213. We remember that the number of lives between the first and second initiation can be many. “

214. 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.” (IHS 84)

215. Yet, the following statement is made about the “period ensuing between the moment of revelation [at the first imitation] and the taking of the second initiation”.

This may involve one more life or several.

216. This little sentence seems almost to contradict information given above (IHS 84) and elsewhere relating to the number of lives between the first and second initiations

217. Here we are told that as few as one more life may be required—or several.

218. Careful thought about this sentence when compared with other statements concerning the duration (i.e., incarnations required) of the discipleship stages of Little Chelaship, Chela in the Light and Accepted Discipleship, will show the difficulty of laying down any hard and fast rules about the number of life cycles required to pass through these states.

219. A number of Master DK’s statements on the duration of the period between initiations seem contradictory and will have to be pondered in relation to possible scenarios.

He knows the trend they should take,

220. Though not necessarily the specifics. The important word is “trend”.

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.

221. Let us tabulate the revelation accorded to him through the Vision:

222. We see that the Vision accorded is one of relative specifics and helps the initiate chart his course ahead. The quality of the sign Sagittarius seems to be involved.

At the second initiation the part his egoic group plays in the general scheme is shown to him.

223. The egoic group is not as large as his ray group—i.e., as the entirety of his Ray Ashram. It is the group of Egos to whom he, as an Ego, is specifically related.

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.

224. Let us tabulate the items in the Vision accorded him at the second initiation

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.

225. The Vision accorded allows him to work with greater certainty on the physical plane. The initiate knows in a deeper way who he must relate to, why and to what end.

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.

226. We definitely see the group implications of the Vision revealed at the second degree. The effects of the first initiation were individual by comparison.

227. The second initiation is an initiation of fellowship. The initiate truly becomes an effective group worker. He knows past all controversy that he does not “walk alone”.

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.

228. The second initiation comes under Venus and Jupiter to the extent that it is intended to produce group cooperation and group harmony.

229. Every expansion of consciousness adds to the ability to serve.

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.

230. At the third initiation the Vision widens and concerns his egoic ray ,considered as a subray of his monadic ray. Apparently, however, the exact nature of the monadic ray is not (at this time) revealed.

231. However, fuller purpose of this monadic subray (his egoic ray) is revealed. He comes to understand the nature and purpose of his “ray group”, which is much larger than his “egoic group”.

232. He has now to consider that there is another and higher ray acting in relation to the ray he once considered the entire basis of his motivation—i.e., his egoic 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.

233. We note that the initiate has to “find” his monadic ray for himself. The knowledge conferred upon him (concerning his egoic ray) at the third initiation enables him to do this—“along the line of least resistance” (which he must discover for himself).

234. Finding of the Monadic ray and learning to work upon it, is of key importance at the third initiation and following it.

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.

235. We see that the Vision accorded is much wider than that experienced at the second degree. The many egoic groups on his ray are disclosed to him.

236. It is as if the Vision at the second degree concerns his particular Ashram within the greater Ray Ashram, and the Vision at the third degree concerns the entire Ray Ashram—basically a large Ashram of a Chohan.

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.

237. If at the second initiation the initiate learned to subordinate himself as an Ego to the welfare of the egoic group, at the third initiation he learns that his egoic group must, similarly, be subordinated to the “good of the aggregate of groups”.

238. This represents a further step in the process of decentralization and submission to the higher will.

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.

239. The third degree initiate has developed an ability to generalize and to see similar motivations and trends in groups which, in their outer form, may appear quite different. He learns to care more for substance/essence than for matter/form.

240. We see a number of third degree initiates in the world; they are known for their inclusiveness and the scope of their ability to cooperate with people and groups apparently very different from themselves or from the groups to which they belong.

241. Such an initiate is becoming a “world disciple”.

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.

242. At the third degree, the life of the initiate is becoming somewhat “planetarized”. This is the phase during which the plans of the Planetary Logos being (but only begin) to be revealed.

This brings the initiate through a series of graded realisations to the portals of the fourth initiation.

243. Between the third and fourth degree there is a graded series of revelations. As this period of time may encompass only one life, that life will be revelatory indeed.

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.

244. As the fourth degree approaches, Pluto is active in relation to Pisces in the “breaking of all bonds of limiting karma”. There is a constellation binding together the two Fishes of Pisces; it is called the “Band”. This is the constellational symbol of the binding soul-personality band that is broken. When the band is annihilated, incarnation in the three worlds is no longer compulsory.

245. The realization of the initiate now extends beyond his ray group into the planet as a whole.

246. DK tells us that “for the first time he [the initiate] becomes aware of the extent of planetary purpose and karma within the scheme”.

247. In a way, this can be considered a big leap in consciousness , because the planetary scheme includes many globes and chains of globes.

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.

248. Following the third initiation and at the fourth, personal/individual karma is adjusted or balanced. The initiate rapidly becoming impersonal and considers himself to be but a unit within a larger whole which more truly expresses his identity than does the little, individual self.

249. The initiate is leaving individuality behind and becoming a ‘planetary factor’. He will always remain an individual, but considers himself (as an individual) to be but instrumental to a larger planetary purpose.

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.

250. The revelations are expanding and accelerating rapidly. The purposes and plans of all kingdoms within the Earth-scheme are revealed to him.

251. As well, something of the nature of the Venusian scheme (“our earth’s complement or polar opposite”) is also revealed.

252. We must watch closely the words “complement” and “polar opposite”. There is no question (based on what is given in the teaching) that Venus is the polar opposite of the Earth, but elsewhere in TCF it is hinted that the planet which is the “complement” is not the same as the planet which is the polar opposite. Mars may then be considered the “complement”. (cf. TCF 1018)

He realises the inter-relation existing between the two schemes and the vast dual purpose is revealed to him.

253. This is suggesting that between the Venus scheme and the Earth scheme a vast dual purpose is working out.

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.

254. An interesting idea is put forward: the vast dual purpose “must become one united plan”. How to assist this process? The idea of “planetary cooperation” (the cooperation between Earth and Venus) is on the initiate’s mind as he ponders and works with the human and deva evolutions upon the Earth.

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.

255. There is work to be done right here on our planet if the interplay of energy between the Earth and Venus is to be stimulated.

256. The initiate learns to work energically with the various kingdoms of nature on Earth so that the forces of these kingdoms may be harmoniously blended. This will further the interplay between the Earth-scheme and the Venus-scheme.

257. We are seeing, then, that at the fourth degree the initiate’s scope of concern becomes not only increasingly planetary, but extra-planetary.

In this way the plans of the solar Logos, as they are being worked out through the Planetary Logoi, may be consummated.

258. The consummation of the Solar Logos’ plans requires certain planetary and interplanetary fulfillments.

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.

259. At the fourth initiation the initiate begins for the first time to handle solar energy on a tiny scale. DK calls it a “privilege”.

260. The fourth degree initiate gains entrance into the council chambers of his own Hierarchy and, even, into more august conferences.

261. The contrast between the prerogatives of the third and fourth degree initiate is remarkable.

262. Thinking about what is given immediately above, we can see the fourth initiation as a most significant point in the expansion of the initiate’s understanding. At this point, his perception of larger issues seems to take an amazing leap.

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.

263. The numbers three and five are related just as are the numbers two and four.

264. We may speculate that the nature of the triangle between Earth, Venus and Mars is disclosed. But is this correct?

265. Mars is a planet less developed that either the Earth or Venus, so one might question why the triangle of which it is apart should be revealed at the fifth initiation (after the revelation of Venus at the fourth).

266. There are other significant triangles which may be revealed: Earth, Venus Mercury is one. Mercury is a planet still more occult than Venus and, monadically, may be upon the fifth ray (later to become the third). Mercury would, therefore, would be a suitable planetary scheme to be introduced at the fifth degree.

267. Venus and Mercury in relation to our Earth are like higher counterparts of the Christ and the Buddha mediating, respectively, the cosmic astral plane and the cosmic mental.

268. Another triangle: Earth, Mars, Saturn, is significant along the line of the third ray.

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,

269. We note the role of planetary schemes as centers of force within 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.

270. The progression from separation to duality to triplicity and, then, to eventual synthesis is given. Thus is the story of gradual integration told. The three must be synthesized into the one.

271. The Science of Triangles is profoundly related to planetary interplay just as it is to the interplay of the chakras within the human energy system.

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.

272. A hint is given that a considerable amount of time elapses between the fifth and sixth initiations.

273. Let us summarize:

He becomes a participant in solar and not merely planetary purposes.

274. A tiny bit of solar energy is wielded by the initiate of the fourth degree. By the time the fifth degree is reached, the initiate is participating far more fully in the execution of solar purposes (within the context of His planet).

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.

275. We have been dealing with a graded series of expanding visions.

276. The sixth initiation relates to the Monad (on the sixth plane, from below). The Monad is that which has its home within the Sun.

277. At the fourth initiation, some work with solar energy is possible. At the fifth initiation, the initiate “becomes a participant in solar…purposes”. At the sixth initiation, the “fundamental purpose of the solar Logos” is understood.

278. This is a vastly expanded Vision. It is clear that high initiates continue to be amazed by that which is revealed to them through the initiation process.

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.

279. The seventh initiation presents a Vision which includes some understanding of the One in whom our Solar Logos is but a chakra.

280. Reference to TCF 293 will reveal such an Entity as a Cosmic Logos. We may hypothesize this Being as the Logos of the “Seven Solar Systems of which Ours is One.” Some have considered this Logos to be the Logos of the “Sirian System”.

281. We note that Master DK uses the expression “one of many centres of force”, and not ‘one of seven centres of force’. In any of these great Beings (as in man) there are many more chakras than simply the seven major ones.

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.

282. The increasingly vast visions reveal a profound underlying synthesis. The initiate appreciates the “Presence” of one great all-inclusive Being and of “one great purpose” which actuates that Being.

283. We have not yet discussed, it seems, the revelation of the One About Whom Naught May Be Said, to whom constellations are as chakras.

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:—

284. We are here given the three phases of every Vision accorded at initiation.

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

285. The past is revealed as a gradual creation of unity from diversity, of one from many.

286. All of his training in many lives has been for the purpose of enhanced group service.

287. The vision of the past naturally varies with the particular initiation being experienced.

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,

288. We can see that the fourfold revelation of the past concerns the four entities we have earlier discussed;

289. We can see how greatly the initiate’s understand increases through this revelation of that which has been.

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.

290. Through this intensifying revelation of the past, the part of the Solar Logos is, at length, revealed and the initiate learns to identify himself with it.

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.

291. Karma, the past and the third ray are all related. If there is to be liberation, the initiate (of whatever level) must be free of the past.

292. The Vision of the various ever-enlarging categories of “past” produce in the initiate the intention to be free of limiting karma. The Vision of the Past has revealed how the karma was produced. This knowledge, therefore, suggests the manner in which the karma may be expiated.

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.

293. The initiate is seeing his tiny life cycles within a planetary context.

294. The “lesser cycle in which he is immediately involved” includes perhaps several lives.

295. The little life purposes are understood as related to the goal which the Planetary Logos seeks to see accomplished.

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.

296. It is a privilege truly to know one’s work. With such certain knowledge comes greater power and effectiveness in carrying out one’s assigned piece of labor.

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.

297. We are all in need of inspiration, and, so, this final Vision of the future is given to the initiate to encourage and hearten him.

298. To the initiate are also suggested a few steps by means of which the indicated glory may eventually be achieved.

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.

299. Is Master DK here speaking of ‘solar logoic consummation’ or of a consummation even greater?

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.

300. Yes, it is the glorious consummation of the plans and purposes of the Solar Logos which is the ultimate revelation in this series. There are naturally many other and higher series of revelations for Beings higher than the human.

301. At each initiation a different revelation of glory is accorded. From the vantage point of the particular initiation through which one is passing, one sees a glory related to that stage.

302. We can see that the initiate is taught all he needs to know to spur him on towards still greater achievement on behalf of the developing whole of which he is a part.